大寶積經

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

Thus have I heard:

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

Eighty-four thousand bodhisattvas had all come to gather from the Buddha-worlds throughout the ten directions. These bodhisattvas had all penetrated the stage of being bound to one more birth. They had attained nonattachment and unobstructed freedom.

Emerging from the Samadhi of Valiantly Subduing Beings Born as Animals, they had attained the Samadhi of the Supreme Lotus, the Samadhi of the Vajra Bodhimanda, the Samadhi of Abiding Firmly in Goodness, the Samadhi of Perfected Cultivation, the Samadhi of the King of Garlanded Banners, the Vajra Samadhi, and the Samadhi of Pure Virtuous Deeds. Skilled in discerning expedient means and their application, they had all drawn near to the Dharma of the Buddhas.

Beneath the bodhi tree, they had subdued and crossed beyond the realms of Mara and established Buddha-lands. They had attained the inexhaustible dharani of teaching the Dharma and knew the fundamental capacities of all sentient beings. With subtle eloquence, they delighted the minds of the great assembly.

Their stride was the valiant and fearless stride of a lion; whenever they entered an assembly, they proclaimed words and phrases in accordance with the occasion and its needs. Having perfected all practices, they adorned themselves with the marks of majestic virtue. They relinquished all worldly possessions, remained far removed from all non-Buddhist paths, and manifested virtues whose renown pervaded the ten directions.

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

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

Their teachings were clear, and their minds had attained mastery. Their power was firm, and they never abandoned loving-kindness. They possessed the seven noble treasures: faith, moral discipline, learning, generosity, moral shame, moral dread, and wisdom.

Wishing to liberate sentient beings, they employed skillful means and, in secluded places free from disturbance, earnestly cultivated their wholesome vows. Their noble virtues were immeasurable, and their minds were like empty space.

The names of these bodhisattvas were:

Bodhisattva Light Contemplation, Bodhisattva Constant Sublime Radiance, Bodhisattva Avalokitesvara, Bodhisattva Mahasthamaprapta, Bodhisattva Lion-Mind, Bodhisattva Lion’s Step, Bodhisattva Lion’s Thunderous Voice, Bodhisattva Venerable Mind, Bodhisattva Vajra-Mind, Bodhisattva Vajra’s Step, Bodhisattva Vajra Banner, Bodhisattva Vajra Resolve, Bodhisattva Unmoving Accumulation’s Step, Bodhisattva Who Walks Alone in the World, Bodhisattva Good Radiance, Bodhisattva Lotus Eye, Bodhisattva Pure Lotus, Bodhisattva Pure Jewel, Bodhisattva Chain, Bodhisattva Jeweled Banner, Bodhisattva Jeweled Deeds, Bodhisattva Jeweled Seal Hand, Bodhisattva King of Sublime Virtue, Bodhisattva Pure King, Bodhisattva King Who Upholds the Mind Free from Attachment, Bodhisattva Adorned with Lightning Radiance,

Bodhisattva Akasagarbha, Bodhisattva Gentle Voice, Bodhisattva Voice of Rain, Bodhisattva Inseparable Voice, Bodhisattva Pure Mind, Bodhisattva Thunderous Voice, Bodhisattva Releaser of Bonds, and others.

There were also sixteen great beings, including Universal Foremost Branch; sixty noble beings, including Foremost Among Fragrant Beings; and thirty-two practitioners of pure conduct, including Maitreya Branch. All of them were bodhisattvas of the Auspicious Kalpa.

There were also the Deva Prince Subduer of Mara, the Deva Prince Purely Tamed and Purified, the Deva Prince Good and Sublime, the Deva Prince Wise Protector, the Deva Prince Who Attained Victory, the Deva Prince Who Relied upon Victory, the Deva Prince Voice of Quiescent Transformation, the Deva Prince Mindful Reflection, and others—twenty thousand deva princes in all, each aspiring to the Mahayana.

The Four Heavenly Kings, Sakra, King of the Devas, Brahma, King of the Devas, Mara, the Deva Prince Gentle Beauty, and innumerable devas, nagas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans had all gathered together.

At that time, the Blessed One, surrounded by a retinue of innumerable hundreds of thousands from the great assembly, taught them the sutra. The Buddha sat upon the great lion throne, pure, valiant, and fearless, and uttered the lion’s roar. He was like the sun illuminating all, like the full moon shining brightly, and like fire dispelling darkness.

That lion throne shone with majestic radiance surpassing even Sakra and Brahma, while the Buddha’s body towered majestically like Mount Sumeru rising amid the great ocean. In the scriptures expounded by the Buddha, the words and meanings were sublime and excellent from beginning to end, replete with profound meaning and ultimately pure. With great loving-kindness, he extensively revealed the practices of bodhisattvas and taught the Dharma of bodhisattvas.

That which should be faithfully cultivated was called pure conduct.

Nine million two hundred thousand Buddha-lands east of this realm was a world called Good Pervasion, where a Buddha named Pure Abiding Tathagata, Worthy One, Perfectly Enlightened One, was then teaching the Dharma. In the presence of that Buddha was a bodhisattva named Ratnakuta, together with eight thousand bodhisattvas. Suddenly disappearing from that Buddha-land, they arrived in this Saha world and remained in the Brahma Heaven. With a single jeweled canopy, they covered the entire Saha world and everywhere caused celestial flowers of every color to rain down. While in the Brahma Heaven, these bodhisattvas spoke these verses:

Devas and humans have gained wholesome benefit;

Their hearts aspire to behold the Buddha, the Sakya Lion.

To dispel the suffering and afflictions of worldly affairs,

With steadfast resolve, they cultivate the Buddha-path.

Countless bodhisattvas, numerous as Ganges sands,

Attain the Buddha-path and leave sorrow behind.

I have come here from the eastern direction,

From a world whose name is Good Pervasion.

The Buddha Pure Abiding now teaches and transforms there;

I wish to bow before the Sakya Lion.

If there are people who wish to hear the Dharma,

Or behold the bodhisattvas of the ten directions,

And who desire to bow their heads before the Blessed One,

They should swiftly hasten to Vulture Peak.

Great Guides are difficult to encounter;

The essential Dharma and scriptures are also hard to meet.

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

Firm faith in the precepts is harder still.

If, at this very time, one plants roots of virtue,

One will see sentient beings lost in darkness and error,

And be able to reveal the Way, leading them to cessation.

Quickly, let us go together to the Buddha’s presence.

If one wishes to be freed from the three evil destinies

And attain the secure abodes of humans and devas,

Soon realizing the unconditioned and ending birth and death,

One should swiftly go before the Tathagata.

The great King of Physicians bestows ambrosia;

The great Guide reveals the right path;

The great Dharma King holds the Dharma treasure

And subdues all classes of sentient beings.

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

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

The Buddha said: “Sariputra, nine million two hundred thousand Buddha-lands east of here is a world called Good Pervasion, where a Buddha named Pure Abiding Tathagata, Worthy One, Perfectly Enlightened One, is now teaching the Dharma. Attending upon that Buddha is a bodhisattva named Jeweled Topknot, who, together with eight thousand bodhisattvas, has come to this Saha world. They wish to see me and inquire about the scriptures and the Dharma, and they also wish to behold the bodhisattvas of the ten directions attending this Dharma assembly.

Therefore, they have remained in the Brahma Heaven, where they spoke those verses and caused them to resound throughout the great trichiliocosm, so that innumerable sentient beings might plant roots of virtue and come together into my presence, the presence of Sakyamuni Buddha.”

Then Bodhisattva Jeweled Topknot, surrounded by eight thousand bodhisattvas and innumerable deva princes, caused hundreds of thousands of musical instruments to be played, rained down many kinds of wondrous flowers, emitted great radiance, and shook the great trichiliocosm. They came before the Buddha, bowed their heads at his feet, circumambulated him seven times, and then stood before him.

Bodhisattva Jeweled Topknot addressed the Buddha: “Blessed One, the Tathagata Pure Abiding respectfully inquires whether your immeasurable resolve is peaceful and sound, whether you move about with ease, and whether your strength is secure.

“We humbly pray that the Blessed One will graciously bestow teachings upon the bodhisattvas concerning what they should practice. Following these teachings, bodhisattvas will attain ultimate purity, don the armor of all virtues, and amass wholesome practices while cultivating themselves in equality and purity. They will perceive the thoughts of all sentient beings, examine the characteristics of their conduct, and then instruct and transform them according to their needs. With wisdom, they will take lust, anger, and delusion as occasions for expounding the Dharma, thereby leading beings to sublime conduct.”

If they see us abiding in a wrong teaching, we expound the teaching of equality for their sake.

They are protected, remembered, and assisted by the Tathagatas. All kinds of sentient beings are able to rely upon them. No māra can harm them. They behold the Buddhas without obstruction. Whatever they cultivate becomes the pure practice of the Tathagatas.

Through what causes are such beneficial qualities attained?”

The Buddha said to Bodhisattva Jeweled Cowl: “Excellent, excellent, O Son of Good Family! You are able to ask the Tathagata about such meanings. Listen, listen, and reflect well upon them. I shall explain the pure practices cultivated by bodhisattvas.”

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

The Buddha said: “O Son of Good Family! A bodhisattva has four dharmas. By practicing in accordance with them, the bodhisattva attains purity:

First, practicing the transcendent perfections, the pāramitās.

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

Third, becoming fully endowed with supernormal powers.

Fourth, teaching and transforming sentient beings.

When a bodhisattva practices the transcendent perfections, the dedication of merit reaches everywhere without exception, entering all roots of merit.

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

When a bodhisattva is fully endowed with supernormal powers, the bodhisattva discerns the thoughts and the wholesome and unwholesome actions of people.

When a bodhisattva teaches and transforms sentient beings, the bodhisattva’s great compassion is steadfast, and the bodhisattva clearly knows the aspirations, faculties, and dispositions of all kinds of beings.

O Son of Good Family! What is the pure practice of a bodhisattva’s transcendent perfection of giving? It is to cast aside every habitual tendency toward stinginess, to cultivate a mind of generosity capable of relinquishing what one possesses, to destroy defiled craving and attachment, to encourage the practice of giving, and to bestow all one possesses without regret. Having practiced giving, the bodhisattva entertains no discriminating conception concerning four matters:

First, there is no discrimination among the various kinds of sentient beings.

Second, there is no discrimination among any of the scriptural teachings.

Third, there is also no discrimination in the dedication of merit.

Fourth, there is also no discrimination in the resolve and disposition with which one gives.

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

I shall give generously to this person but meagerly to that one. After making an offering to this person, I shall then give to that one. I should give frequently to this person but only occasionally to that one.

I shall personally bring a gift to this person, but need not personally go to give to that one. I shall give abundantly to this person but scantily to that one. This person observes the precepts, whereas that one breaks them.

This person receives much support from the assembly, whereas that one receives little support. This person can completely fulfill the virtues supported by the assembly, whereas that one cannot fulfill them. This person practices what is right, whereas that one follows what is wrong.

This person can practice the conduct of equality, whereas that one has fallen into crooked and wrong conduct.’

O Son of Good Family! In practicing giving, a bodhisattva should cast aside all such thoughts, cultivate an impartial mind without discrimination, and always approach sentient beings and provide for them with an impartial mind in order to teach and transform them. The bodhisattva’s resolve is impartial, and with loving-kindness, compassion, joy, and protective care, the bodhisattva never neglects or forgets them. Equality is said to be like empty space, without increase or decrease. This is called making no discrimination among sentient beings.”

The Buddha said to Bodhisattva Jeweled Cowl: “What does it mean to make no discrimination among the dharmas? When a bodhisattva expounds the Dharma, proclaiming equality, the bodhisattva does not think: ‘I shall give the scriptures to those who reverently practice, but not to those who do not accord with the Dharma. I shall give them to those who are endowed with all the qualities, but not to those who are not.’ One who wishes to propagate the teaching of the path practices the giving of Dharma.

Giving to ordinary beings is not called a loss, and giving to sages and noble ones is not called an increase. Furthermore, the bodhisattva knows that the Dharma is originally pure, equal, and without discrimination; therefore, giving should be impartial. This is making no discrimination among the dharmas.

“What does it mean that there is also no discrimination in the dedication of merit?

“With regard to the articles given and the offerings made, as well as the resulting dedication of merit, the bodhisattva entertains no discriminating conception. When giving, the bodhisattva does not think: ‘Through this I shall gain merit and aspire to the station of Śakra, Brahmā King, or the devas.’ The bodhisattva does not covet the revolving cycle of birth and death among the five destinies, nor seek the vehicles of the śrāvakas or pratyekabuddhas. In giving, the bodhisattva directs the resolve solely toward seeking the unsurpassed path of true awakening. This is called dedication of merit without discrimination.

“What does it mean that there is no discrimination in the resolve and disposition with which one gives? What is relinquished? The bodhisattva’s resolve and disposition are directed toward the path, without a discriminating mind.

Whether meeting or parting, the bodhisattva’s mind neither increases nor diminishes. The bodhisattva seeks no recompense, but only wishes to teach, transform, rescue, and deliver those who have not yet reached the other shore, enabling them to cross over to it. This bodhisattva’s mind is sincere and free from flattery and deceit, and the bodhisattva’s steadfast aspiration does not change.

When giving cherished treasures, the bodhisattva is filled with joy; if someone comes to ask for something that can be given, this bodhisattva rejoices even more. This is called a bodhisattva’s giving with a resolve and disposition free from discrimination.

“The foregoing is the bodhisattva’s transcendent perfection of giving, free from discrimination.”

The Buddha continued: “Furthermore, there are eight things to cast aside when practicing giving:

“First, not perceiving a self; second, not perceiving a person; third, not perceiving a living being; fourth, not perceiving annihilation; fifth, not perceiving permanence; sixth, not abiding in the three spheres; seventh, not perceiving a place where nothing exists; and eighth, when giving, making the giving pure and adorned.

“In giving, a bodhisattva eliminates four forms of abiding in karma:

“First, abandoning what is contrary to the Dharma and using the scriptures to teach and transform ordinary beings. Second, abandoning the mind of a śrāvaka and resolving to seek the great path. Third, abandoning the teaching of the pratyekabuddhas and cultivating the teaching of equality. Fourth, distancing oneself from all bases of reliance and attachment.

“A bodhisattva also abandons four conceptions: the conception of permanence, the conception of ease, the conception of purity, and the conception of self.

“There are also four things that constitute pure giving: purity of body, purity of speech, purity of mind, and purity of disposition.

“There are also three things by which giving transcends all hindrances: abandoning expectation, abandoning anger, and departing from the Lesser Vehicle.

“There are also three things to leave behind so that giving may be free from all fears: abandoning arrogance, leaving behind contempt, and distancing oneself from the deeds of māras.

“There are also four kinds of giving authenticated by the Dharma: the emptiness of the internal, the emptiness of the external, the emptiness of persons, and the emptiness of the path.

“There are also four kinds of giving practiced with single-minded diligence: enabling sentient beings to have their fill, bringing the Buddhadharma to fulfillment, accomplishing all the marks and excellent characteristics that adorn the countenance, and purifying and adorning the Buddha-land.

“There are also four kinds of giving that the mind never forgets or abandons: constantly recollecting the Dharma of the path, always wishing to see the Buddha, cultivating the mind of great loving-kindness, and eliminating the defilements and afflictions of sentient beings.

“There are also three kinds of giving that purify and adorn the place of awakening: purifying oneself, purifying others, and arriving at the purified place of awakening.

“There are also four kinds of giving in which that which is bestowed is pure: giving with prajñā, being able to delight the minds of sentient beings, skillfully dedicating the merit, and clearly understanding and examining the scriptures.

“O Son of Good Family! These are the dharmas that should be cultivated so that a bodhisattva’s transcendent perfection of giving becomes a pure practice.”

The Buddha said to Bodhisattva Jeweled Cowl: “O Son of Good Family! A bodhisattva’s transcendent perfection of morality has one thing that constitutes pure practice: understanding that the bodhisattva mind is without equal. This mind surpasses the entire world, is supremely honored and peerless, and rises above the minds of all śrāvakas and pratyekabuddhas. It is able to subdue all māras. When it enters among sentient beings, wherever it goes it establishes renowned virtue and becomes an immeasurable treasure. It universally preserves and protects all the dharmas that are cultivated, and never forgets them. This is the one thing that constitutes pure practice.

“There are also two things by which the transcendent perfection of morality becomes pure practice: always possessing a mind of loving-kindness and compassion that does not harm sentient beings, and directing one’s resolve toward the path, harmonizing it with one’s disposition and conduct.

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

First, bodily purity in the three respects, whereby the precepts are neither deficient nor violated but are ultimately complete.

Second, purity of speech, whereby all words spoken are free from flattery and deceit.

Third, purity of mind, whereby all defilements of craving, anger, and harmful intent are eliminated.

There are also four aspects of purity in the perfection of morality: being perfectly pure in morality; observing the precepts without transgression; using this Dharma of morality to teach and transform sentient beings; and, upon seeing those who observe the precepts, revering them as one reveres the Buddha.

There are also five aspects of purity in the perfection of morality: not praising oneself, not disparaging others, abandoning the aspiration for the state of a shravaka, relinquishing the thought of becoming a pratyekabuddha, and never being attached.

There are also six aspects of purity in the perfection of morality: constantly recollecting the Buddha and not transgressing the precepts; constantly recollecting the Dharma of the sutras and cultivating right conduct accordingly; constantly recollecting the noble Sangha and not acting contrary to the Buddha’s teaching; constantly recollecting generosity and relinquishing all worldly desires; constantly recollecting the precepts and no longer yearning for any of the five destinies; and constantly recollecting the devas and proclaiming their wholesome virtues.

There are also seven aspects of purity in the perfection of morality: having resolute faith in and delighting in the Dharma of the Buddhas; always remembering that a sense of shame is an important responsibility within the assembly; always remembering moral dread, contemplating the factors of the Path without becoming proud or conceited; always being gentle and harmonious and not troubling others; refraining from cruelty and fearing the painful consequences of future lives; not vexing others but dispelling the sorrows in their hearts; and, upon seeing sentient beings in suffering and anguish, feeling compassion for them.

There are also eight aspects of purity in the perfection of morality: being free from flattery and deceit; harboring no expectant desire; not coveting gain and support; abandoning greed; not being dependent upon others; knowing contentment with one’s possessions; practicing the meditative concentration of the noble ones with complete serenity, dwelling in secluded places without cherishing body or life; and delighting in solitude apart from gatherings, taking joy in the Dharma of the Path, fearing the three realms, and not appropriating the unconditioned.

There are also nine aspects of purity in the perfection of morality: teaching and transforming sentient beings according to the Vinaya so that they may attain deliverance; gradually cultivating right concentration to discipline their minds; bringing their minds to ultimate freedom from anger; seeking tranquility and restraining agitated thoughts; training in dignified and proper deportment; transcending the precepts without perceiving a self; never deceiving others but compassionately caring for all beings and fully possessing the Great Vehicle; ultimately perfecting moral conduct without any deficiency; and always remaining mindful and diligently cultivating wholesome virtues.

There are also ten aspects of purity in the perfection of morality: purifying the three bodily actions; purifying the four verbal actions; purifying the three mental actions; remembering to abandon flattery and deceit, being upright in disposition and never petty; extending one’s mind universally to all, so that none fail to receive deliverance through it; knowing moderation in every sensory experience, taking compassion as the foundation, and releasing all fetters; not being hard-hearted, but teaching and transforming sentient beings entirely through harmonious conduct; constantly cultivating oneself and, upon seeing one’s peers, being humble and respectful; instructing those who assist the assembly in matters of the Dharma;

and providing clothing and food so that they may abandon worldly occupations.

There are also two aspects of purity in the perfection of morality: when reviled and humiliated by others, preferring death to violating the precepts, giving rise to no such thoughts and craving no possessions; and not circling about in covetous pursuit, knowing that all dharmas, moral practices, are empty and signless.

There are also two aspects: inward purity, which eliminates sensory reactions, and outward purity, which relinquishes external objects.

There are also two aspects: the purity of one’s own mind of the Path through understanding the natural characteristic, and purity in the category of morality because all characteristics are nonexistent.

O Son of Good Family! These are the pure practices of a bodhisattva’s perfection of morality.”

The Buddha said to the Bodhisattva Jeweled Crest: “O Son of Good Family! What are the pure practices of a bodhisattva’s perfection of patience?

If reviled by another, the bodhisattva patiently remains silent and does not revile them in return—this is purity of speech. If struck, the bodhisattva endures the pain and does not strike back—this is bodily purity. If confronted with anger, the bodhisattva responds with compassion and bears no hatred—this is purity of mind. If insulted and humiliated, the bodhisattva harbors no resentment—this is purity of disposition.

Furthermore, if a bodhisattva hears someone utter harsh words, for the sake of protecting sentient beings he gives rise to no anger or resentment. Even if cut or beaten with swords and clubs, or pelted and struck with tiles and stones, for the sake of protecting future lives he harbors no angry or harmful intent. Even if the limbs of his body are torn apart, the bodhisattva does not grieve over it, for he accords with the Path.

When others make demands of him, he never becomes resentful, for he repays the four debts of gratitude. He gives rise to a mind of great loving-kindness without anger, for he draws near to the Buddha’s Path. He gives rise to great compassion, for he fulfills his great vows.

His meritorious deeds extend everywhere, and there is no one who does not honor his instructions, for his compassion is abundant. With a benevolent and loving heart, he speaks words praising virtue, and whatever he gives is entirely for the sake of the Dharma of the Path, for he has left the heavenly Mara far behind.

Furthermore, the bodhisattva recollects the Buddha’s Path and practices patience in order to perfect the Buddha-body. If he recollects awakening and practices patience, it is in order to fulfill the ten powers. If he recollects wisdom and practices patience, it is in order to fulfill the three unobstructed knowledges.

He recollects compassion and practices patience in order to perfect great loving-kindness. He recollects the deliverance of those lost in delusion and practices patience in order to consummate great compassion. He recollects fearlessness and practices patience, like a lion, in order to attain the fearlessnesses.

He recollects the mark of the invisible crown and practices patience so that, while among sentient beings, he does not become proud or conceited. He recollects the complete major and minor marks and practices patience because he wishes to rescue all worlds universally. He practices patience while fulfilling all the Buddha-Dharmas in order to perfect penetrating wisdom.

O Son of Good Family! There are two dharmas by which the power of patience is purified: single-mindedly cultivating the work of the Path and uniting with the power of meaning. When addressed with harsh words, one is able to endure patiently, and body and mind remain peaceful and joyful; this is uniting with the power of meaning. Practicing patience without ever becoming attached to any dharma is cultivating the work of the Path.

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

One who does not cling to self, person, life span, or any dharma is said to practice patience. One who does not cling to the existence of body or life, but regards them as one would walls, tiles, and stones, is said to practice patience.

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

These are the pure practices of a bodhisattva’s perfection of patience.”

The Buddha said to the Bodhisattva Jeweled Crest: “O Son of Good Family! What are the pure practices that perfect a bodhisattva’s perfection of diligence?

A bodhisattva does not abandon the mind of the Path; never becomes timid in the work to be done; constantly and diligently cultivates without sleeping or resting; does not depart from the roots of merit but gathers and accumulates merit; and neither retreats nor turns back from the perfections. When he enters the household of spiritual cultivation, he skillfully seeks the Dharma. He is able to expound the Dharma of the sutras for others, safeguard the true Dharma, and deliver many people.

He does not weary of great wisdom but teaches and transforms sentient beings. He adorns and purifies Buddha lands and delivers those of the Lesser Vehicle. He fulfills his original vows and ultimately realizes noble wisdom.

He never neglects generosity, morality, or extensive learning. Drawing near to skillful wisdom, he has entered the household of merit. With what intention should he rescue sentient beings?

It is to free them from arrogance. What has been described above is called diligence.

What is purity?

Clearly understanding the body to be like a shadow and an echo; speaking gentle and harmonious words; remaining indefatigable in thought; possessing ultimate wisdom while the mind is tranquil; clearly comprehending one’s actions and carrying them through without end; and discerning the wisdom of all cessation as having no arising—this is purity.”

That bodhisattva has three ways of departing from diligence: clinging to conditioned causes, engaging in inverted conduct, and entertaining false conceptions regarding the cessation of dharmas. If, within the three realms, one has no attachment, clinging, reliance, or dependence, this is diligence.

There are also three further aspects: the eye has no attachment, does not rely upon visible forms, and does not crave discriminating consciousness. As with the eye, so too with the ear, nose, tongue, body, and mind: they are all without attachment, without dependence upon causes, and without delight in discrimination. This is called diligence.

Not practicing giving, yet not being miserly; not observing the precepts, yet committing no transgression; not practicing patience, yet engaging in no contention; not exerting diligence, yet not being indolent; not entering meditative concentration, yet not being distracted; not possessing wisdom, yet not being deluded; not establishing roots of virtue, yet having nothing that is unwholesome; not seeking the Buddha path, yet not adopting the stages of the shravakas or pratyekabuddhas; having no activity, yet leaving nothing undone—these constitute two pure practices of diligence: first, inwardly abiding nowhere while giving rise to causes and conditions; second, relinquishing outward views, perceptions, and consciousnesses. These are the two kinds of diligence.

There are also two pure practices: inward tranquility and concentration, and neither engaging with external objects nor becoming heedless. These are the two pure practices. With the faculty and nature of diligence, amid all conduct there is still no conduct, nor is there any disdain or frivolity. This is the purity of the bodhisattva's practice of the perfection of meditative tranquility.”

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

O Son of Good Family! The bodhisattva earnestly gathers the mind into unity, contemplates what should be contemplated, and enters right absorption. If this bodhisattva attains one-pointedness of mind, then within meditative concentration he does not cling to the objects of form and casts aside all discriminating consciousness, sensations of pain and irritation, perceptions, and birth and death.

Such a meditator does not cling to the consciousnesses of the eye, ear, nose, tongue, body, or mind; does not cling to the objects of form, sound, scent, taste, touch, or dharmas; does not cling to the elements of earth, water, fire, wind, or space; does not cling to the stations of Shakra, Brahma, or any honored title; does not cling to the realms of desire, form, or formlessness; does not rely upon this life or a future life; does not abide in the body and has no dwelling place; does not rely upon words; and is neither weary nor indolent in mind.

Having nowhere to abide, he is neither feverish nor impetuous, does not abide at either extreme, and attains freedom from thought. Such a meditator does not perceive a body, does not give rise to views and attachments, does not crave a self, a person, a living being, or a lifespan, does not perceive subtle distinctions of what is possible or impossible, does not perceive annihilation, does not perceive impermanence, and does not perceive arising and ceasing, existence and nonexistence.

Such a meditator also does not completely sever the source of all outflows, does not cling to the Buddhas, does not enter the stage of realizing quiescent cessation, and does not perpetually remain where there is no activity.

One who practices meditation in this way single-mindedly comprehends emptiness, yet does not take emptiness as the place of realization and entry; he seeks signlessness and wishlessness, yet does not realize and enter signlessness or wishlessness.

This practitioner of meditation dons the armor of great virtue, practices boundless loving-kindness, abides in great compassion, and fully carries out the practice of nonactivity.

What does it mean to fully carry out the practice of nonactivity?

This practitioner does not conceive of giving, observance of precepts, patience, diligence, one-pointedness, or wisdom; does not conceive of skillful means or the work of teaching and transforming; does not conceive of loving-kindness, compassion, sympathetic joy, or anger; does not hope to enter noble wisdom; does not conceive of the mind of the path as having anything to contemplate; does not conceive of resolute nature as having anything with which it should correspond; does not conceive of the four means of attraction—the beneficial bestowal of wisdom, loving speech, beneficial conduct toward others, and all forms of relief; does not conceive of the peaceful mind as having anything that subsists;

does not conceive of the foundations of mindfulness, right efforts, bases of spiritual power, faculties, powers, factors of awakening, or the Noble Eightfold Path; does not conceive of silent tranquility as contemplating the dharmas; does not conceive of regulated, gentle, and pliant practices; and does not conceive of conscience and moral dread as having anything of which to be ashamed.

He constantly abides in the Buddha path, never allowing it to be cut off; following the true teaching, he holds high the Dharma-eye as a great luminous torch; following the noble Sangha, he constantly cultivates the virtue of precepts, pure and radiant; he establishes sentient beings so that they may accomplish the Buddha-body; adorned with virtue, he follows the Hero of the World and hears the perfectly endowed voice; honoring the Buddha-samadhi, he attains the eloquence and spiritual powers of perfect awakening; he receives the wondrous eighteen distinctive qualities of a Buddha; he does not conform to the shravakas or pratyekabuddhas; he uproots every dwelling place of the defiled objects of desire;

without departing from spiritual powers, he uses the four kinds of eloquence to guide sentient beings; he illuminates the dharmas of the present world, liberates those in the world, and teaches and transforms sentient beings, surpassing the multitudes; straightforwardly leaving the household life, he crosses the torrential current and ends all possessiveness; wherever he dwells, he is naturally quiet and secluded, and his Dharma teaching is serene and unadorned; contemplating the body and dharmas, he is entirely free of craving and remains steadfast in the Buddha Dharma; he completes natural wisdom and transcends all abiding in conditioned practices; his speech is silent, but whenever he speaks, he always proclaims the Buddha's words;

through such utmost sincerity, he dispels entrenched habits and constantly teaches and transforms sentient beings.

This is called fully carrying out the practice of emptiness.

O Son of Good Family! Suppose that all the people throughout a great trichiliocosm were painters, each trained in a particular craft, with skills differing from one another. Some specialized in painting houses but were not adept at depicting bodies; some excelled at outlines but not at applying colors; some were skilled at painting feet and hands; some were skilled at painting eyes and noses; some painted heads and faces without proper proportion, though the bodies were beautiful; and some painted works pleasing to others, while others did not. Each painter possessed different talents.

The king summoned all the painters and ordered them to paint images of the three realms, proclaiming: ‘Each of you shall paint an image yourself and bring it before me.’

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

O Son of Good Family! What do you think? Was that supreme painter fully capable of encompassing every skill of painting?”

Bodhisattva Jeweled Topknot said to the Buddha: “World-Honored One! He was fully capable of every skill.”

The Buddha taught: “Use the analogy just presented to understand this meaning. Just as a single painter can depict all forms completely, rendering each one true to form and without error, so too one who studies this Dharma earnestly and diligently, purely cultivating the holy life until the Buddha Dharma is accomplished, fulfills all things through a single right practice. Thus, fully endowed with the practice of emptiness, there is nothing he does not comprehend. He thereby accomplishes the entire Buddha path, eliminates all defilements of sensual desire, inverted perceptions, conceit, and arrogance, and takes no delight in heedlessness. Although dwelling amid every impurity and evil, he does not conform to them. This is called the bodhisattva's fulfillment of the practice of emptiness.”

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

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

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

There are twelve matters that constitute pure conduct: seeing the past with unobstructed wisdom; seeing the future with unobstructed wisdom; seeing the present with unobstructed wisdom; being able to understand clearly all conditioned and unconditioned dharmas; clearly understanding every worldly art by which worthy deeds may be performed, in order to liberate the world; discerning and explaining the meaning of ultimate truth, knowing what beings have accumulated, and clearly expounding its beginning and end; knowing, without obstruction concerning past and future, the extent of the faculties and dispositions of all beings—whether inferior and foolish, discerning and accomplished, or of middling capacity; and possessing sublime noble wisdom that surpasses worldly wisdom.

The bodhisattva clearly sees the nature and activity of beings’ minds and the transformations and differences of their forms; comprehends meanings that are profound, abstruse, difficult to understand, difficult to reach, and capable of dissolving all attachments to views; departs from all wrong matters and obstructed states and enters noble wisdom; universally guides beings into the wisdom of the Dharma; understands the purport contained in the noble treasury and thoroughly penetrates the true limit.

This luminous wisdom sees clearly, without error, confusion, or obstruction; observes immeasurable times and circumstances appropriately; perceives every matter distinctly without ever overlooking or losing anything; and possesses certain, true understanding that is never exhausted. This wisdom observes everything without obstruction. By means of a single practice in which there is nothing practiced, the bodhisattva sees all the conduct, deportment, rites, and observances followed by beings, and clearly sees all that the minds and aspirations of worldly people pursue.

Without departing from the world, the bodhisattva cultivates transcendence beyond the realms of all worlds. Although not yet having perfected a Buddha-land, the bodhisattva has already transcended every conditioned activity undertaken to teach and transform beings; surpasses all practices while universally bringing every virtue to consummation; extensively liberates all conditioned activities of the mind; sees every thought of beings; and protects the Dharma throughout the world, leaving no place unreached.

Without abandoning worldly conventions, the bodhisattva acts in ways that win the trust of beings. Examining this wisdom, the bodhisattva is never hasty, does not indulge in frivolous speculation, and keeps the faculties tranquil and concentrated, never weary, indolent, or distracted. Corresponding with noble wisdom and always united with noble virtues, the bodhisattva reaches the Bodhi tree, sits at the place of enlightenment, subdues all maras, eliminates non-Buddhist doctrines, and performs deeds of great benefit.

Noble wisdom penetrates everywhere, yet grasps nothing. The great noble one establishes and securely abides in the state of the Buddhas, bringing peace and happiness to beings; fully perceives concentration and wisdom; universally enters all meanings and purports; realizes that all dharmas are of one taste; and, wielding the power of skillful means, carries the perfection of wisdom to the other shore, beyond all measure.

Only this is called the perfection of wisdom. It can clearly understand all causes and conditions; as soon as an intention arises, a corresponding expression immediately appears; as soon as an extraordinary state appears, it immediately transforms; and every movement of the mind and every thought that arises is brought to consummation. This is called reaching the other shore.

Moreover, this wisdom has two kinds of purity.

The first is the purity of unobstructed conduct and wise perception.

The second is sublime purity; no one can withstand the marks of that wisdom.

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

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

Using this wisdom, this bodhisattva understands nonexistence, yet enters all defilements, manifests craving, and takes birth among the various classes of beings in all realms. Establishing wisdom, the bodhisattva travels throughout all lands and clearly understands every realm. This wisdom is certain and true, transcending neither here nor there, nor abiding in between.

It universally enters and sees all ten directions without obstruction. Its functioning is unobscured, reaching boundless limits. Its vision is certain and true, clearly understanding all dharmas—their roots, branches, divisions, affiliations, times, and circumstances.

Having become able to discern clearly the ultimate truth, the bodhisattva knows the extent of wisdom and meaning: neither responsive nor unresponsive, neither identical nor different, neither indolent nor regressing, neither dual nor singular; and in seeing all dharmas, there is likewise no conjunction.

O Son of Good Family! If a bodhisattva practices these matters of wisdom and makes wisdom his dwelling, he establishes a field of merit, possesses steadfast faith, renown, and virtue, reaches the ultimate Dharma of the path, abides in dharanis, is fully endowed with every form of discerning wisdom and eloquence, and completely fulfills the work of wisdom.

This is the bodhisattva’s cultivation of the pure conduct of the perfection of wisdom.”

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

At that time, the devas raised their voices in praise, saying: “If any beings are able to hear this Dharma gateway of the pure practices of the path of the perfections, they will receive predictions of enlightenment from the Buddhas. How much more so those who, after hearing it, receive and retain it, read and recite it, and practice in accordance with its words!”

The Buddha addressed Bodhisattva Jeweled Crest: “What is the pure conduct of the bodhisattva’s Dharma of the factors of the path to Buddhahood?

The bodhisattva personally contemplates his own body and knows that fundamentally there is no body; this is the essential purport. Through two matters he establishes his resolve: first, examining impurity and desolation; second, contemplating pure conduct.

What is meant by impurity and desolation? The bodhisattva examines and sees that the body is impermanent and filled with impure substances; that this body has little strength and is feeble, without power; and that it remains standing like a leaning, crooked house.

What is meant by contemplating purity? The bodhisattva reflects: “I must diligently use this impure body to understand the Dharma and attain the Tathagata’s Dharma body. The Dharma body is majestic and the body of virtue is limitless; for the sake of beings, it manifests visible forms, bringing benefit and happiness to all.”

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

Moreover, O Son of Good Family! When a bodhisattva contemplates the body, sees that there is no body, and then attains two pure dharmas: first, seeing impermanence; second, examining impermanence. This body is impermanent; it will not remain for long. Old age and sickness gather, and death will certainly follow. Having penetrated this meaning, the bodhisattva does not use the body to create evil karma. Because he does not cling to the body, he cultivates the firm essentials of the Dharma and practices three firm essentials: the essential of the body, the essential of life, and the essential of wealth.

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

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

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

This body is not my possession. The words uttered by the mouth are often faulty—flattering, slanderous, coarse, vulgar, and improper. One abandons all such conduct and no longer commits transgressions.

Having seen that there is no body, the bodhisattva does not seek to preserve his life; even when harmed, he commits no evil. Understanding that this body is impermanent and destined for separation, he commits no fault. He gives away all possessions without greed or regret. Having known that there is no body, he attains wholesome virtues and meritorious accomplishments that, as he clearly understands, cannot be measured.

What is meant by permanence? When a bodhisattva contemplates the body and sees that there is no body, he must gather in and preserve it; with the mind of wisdom he contemplates omniscience, does not violate the Buddha’s teachings, does not lose the words of the Dharma, does not harm the noble Sangha, exhorts and transforms the common people, and guides the populace. This is called permanence. It is called permanent because it is inexhaustible. What is called inexhaustible is precisely the unconditioned. Being united with the path, without beginning or end, wondrous and eternally abiding—this is called the unconditioned. That which is unconditioned is permanent.

Abiding therein, the bodhisattva uses the roots of merit to contemplate penetrating wisdom and reach the unconditioned. This is called permanence. It is called permanent because it is emptiness, signlessness, and wishlessness. In cultivating the bodhisattva path, the bodhisattva constantly practices emptiness, contemplates signlessness, does not cling to wishlessness, and is universally endowed with diligent practice. This is called permanence.

To say “permanent” means to be like empty space. The bodhisattva’s mind is impartial and equal like empty space, without conceptual thought. Only one who practices in this way is a bodhisattva. This is called unsurpassed, true, and perfect permanence.”

The Buddha instructed Bodhisattva Jeweled Topknot: “When a bodhisattva contemplates the body as originally devoid of any body, this is called a foundation of mindfulness. The bodies of all people are originally nonexistent. Because one knows that the body does not exist, the mind is free of attachment.

A bodhisattva contemplates the bodies of sentient beings as abiding within the Buddha-body. One should contemplate thus: Just as the body of the Tathagata is free of all outflows, so too is my body. Examining all dharmas, one practices the meaning of the Path without deviating from the Buddha’s teaching.

Having attained an outflow-free body, one contemplates sentient beings discriminating among various characteristics. With the pure, outflow-free body, the original limit is also pure. In accordance with that root of virtue, one establishes meritorious practices and dedicates that root of virtue, which is likewise free of all outflows.

Because one is able to establish the outflow-free Dharma, one can abide amid the outflows.

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

The bodhisattva completely ends the outflow of sensual desire, yet may be born in the Desire Realm in order to teach and transform sentient beings. Having ended the outflow of existence, the bodhisattva journeys through birth and death and instructs people amid the various objects of experience.

Furthermore, the outflow of views is the dark outflow of ignorance. In regard to this, the bodhisattva advances diligently without indolence, persevering ultimately until its root and source have been entirely uprooted.

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

This bodhisattva has none to be delivered, no arising, and no position; this alone is contemplation of the body.

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

Since there is nothing to contend over, there is no enmity. Since there is no enmity, one attains patience regarding dharmas. Having attained patience regarding dharmas, one has nowhere to return.

Having nowhere to return, one has no feverish agitation. Without feverish agitation, one does not act willfully but abides in the Dharma. Abiding in the Dharma, one does not practice what is contrary to Dharma.

One who practices in accord with the Dharma is always together with the Dharma. One who cultivates the Dharma of the Path attains the compassion of Dharma. Having received the compassion of Dharma, one hears the sound of Dharma.

Having practiced in accordance with the sound of Dharma, one no longer hears worldly sounds. When worldly sounds have become utterly still, one attains samadhi. Having attained right concentration, wisdom contemplates reality.

Having contemplated reality, one has no conceptualization. Without conceptualization, there is no doing. Without doing, there is no non-doing.

When, in regard to all that is done, there is neither doing nor non-doing, one reaches the true and correct Dharma, and all dharmas are equal. When all dharmas have become equal, one reaches omniscience.

“This is the bodhisattva’s pure practice of the foundation of mindfulness: contemplating the body and knowing that originally there is no body.”

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

The bodhisattva thinks: ‘Sentient beings are afflicted by suffering. If they attain peace and security, they will have no painful feelings.’ For their sake, the bodhisattva eliminates every danger and harm. Thus one contemplates feelings and knows that originally there is no feeling, thereby putting the foundation of mindfulness into practice.

Having eliminated painful feelings, the bodhisattva dons the armor of great virtue for the sake of all beings. First, the bodhisattva personally eradicates all practices contrary to Dharma committed through the body, yet does not entertain the notion of eliminating personal painful feelings. If suffering is encountered, the bodhisattva gives rise to great compassion universally for all sentient beings, demonstrating to them constant peace and happiness and permanently eliminating all afflictions.

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

If subjected to painful feelings, the bodhisattva does not grieve over them. By relinquishing conditioned things, one can cultivate so that there is no locus of pleasure, thereby destroying delusion. If pleasant feelings are encountered, one does not accumulate them.

If affliction is encountered, one understands that the body is impermanent and contemplates painful feelings as originally devoid of self. The bodhisattva contemplates pleasant feelings as the practice of ease and security, and contemplates painful feelings as affliction; therefore, this is called neither pleasant nor painful. Although seeing pleasure, the bodhisattva understands that it all returns to impermanence, while all suffering is likewise devoid of self.

“The bodhisattva contemplates pleasant feelings as the practice of ease and security and painful feelings as illness; therefore, this is called neither pleasant nor painful. If the bodhisattva sees pleasurable experiences, they all return to impermanence. When there are painful experiences, the bodhisattva contemplates the person who suffers and sees that what is neither painful nor pleasant is also devoid of self.

“If the bodhisattva sees pleasurable experiences, the bodhisattva clearly knows that all are originally without peace. Contemplating feelings, the bodhisattva knows that feelings have no root: as soon as they arise, they cease. The bodhisattva clearly knows that dharmas cannot endure for long and examines the myriad things as one would a flame that, once arisen, suddenly goes out.

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

Through this, one accomplishes the Path, yet there is nothing attained and no further regression. Why is this? Because one can perceive the fundamental arising of all sentient beings and seek quiescent extinction, not seeking quiescent extinction for one’s own body.

“This is the great bodhisattva’s skillful means: with great compassion, the bodhisattva contemplates feelings, clearly knows that there is no feeling, practices the foundation of mindfulness, eliminates all views, and clearly understands this, yet does not personally realize the true limit by eliminating all feelings and transcending the three realms.

“In regard to feelings, this bodhisattva contemplates the fundamental principle praised by the Buddha and comprehends that feelings are silent, tranquil, and originally without anything whatsoever, and thus is not afflicted by suffering. Being forever free from suffering and affliction, the bodhisattva understands that all dharmas are apart from ego and self. In vain does one perceive dharmas as assembling together; they all depend upon causes and conditions and have neither a master nor an ego or self.

The bodhisattva abandons all views and has no growth of desire. Contemplating in this way, the bodhisattva sees the truth: the convergence of causes and conditions yields nothing obtainable. Since nothing can be obtained, the bodhisattva contemplates thus: ‘Just as causes and conditions are not established from that place, so too are dharmas not established.’ Only after realizing the meaning of emptiness does one contemplate feelings as originally devoid of any feeling; this is the practice of the foundation of mindfulness.

It is serene and silent, bodily and mentally detached, and discerning among the meanings of the Path with noble wisdom.

“This is the great bodhisattva’s pure practice of the foundation of mindfulness: contemplating bodily feelings and fully understanding that originally there is no feeling.”

The Buddha taught Bodhisattva Jeweled Topknot: “A bodhisattva contemplates the mind and clearly penetrates that originally there is no mind, thereby establishing the practice of the foundation of mindfulness and arousing the aspiration for the path. Having established this resolve, he then uses his own wisdom to seek the original mind: he sees neither an inner mind nor an outer mind. Examining that original mind, he sees no five skandhas, no great elements, and no ayatanas.

The bodhisattva’s mind then enters quiescent concentration and seeks to discover whence this state of quiescent concentration arises. The bodhisattva further reflects: whenever mind arises, conditions arise. He then reflects again: is that mind different, or are its causes and conditions different?

He immediately understands for himself that if the causes and conditions were different from that mind, there would be two minds. If the causes and conditions are mind and mind is the causes and conditions, then mind cannot see mind; yet one who clings to mind cannot be said not to see mind. It is like illusory, unreal motes of dust: while standing in empty space, one’s finger is cut by a sharp knife and wounded; once the finger has healed, there is no more pain.

So too, mind does not see mind, and that which mind sees has no place that is seen. One should contemplate thus: the place where mind abides neither produces transgression, nor perceives annihilation, nor conceives of permanence. Nor is there a body; the body is like a wall, produced through causes and conditions, neither confused, separate, one, nor different—such is the mind.

Guard the mind in this way: the mind moves because of dharmas, yet it has neither an abiding place nor a sphere of activity. Mind cannot be seen; the characteristic of mind is natural. Clearly understanding this, one does not depart from what is seen, yet the mind becomes utterly quiescent, clearly knowing that it has no intrinsic nature.

This is the bodhisattva’s contemplation of mind as originally devoid of mind, as a foundation of mindfulness.

Furthermore, O Son of Good Family! If mind does not arise and cannot be seen, then there is no perception, no response, no nonresponse, and no arrogance; thus there is no heedlessness. This is the contemplation of mind, knowing that originally there is no mind, as a foundation of mindfulness.

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

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

If the aids and the aspiration for the path are both suchness, just like that aspiration for the path, then the mind produced by causes is originally pure, just as the path is. The aspiration for the path is originally pure, and all dharmas are likewise. To comprehend and enter universally in accordance with that mind—this is the bodhisattva’s contemplation of mind as devoid of mind, as a foundation of mindfulness.

Suffering, affliction, and harm never cease. Mind is like an ape, like a swiftly flowing river, and also like the radiance cast by an oil lamp, which suddenly shines into a distant place. It has no bodily form and easily regresses; it greedily clings to the realms, is harmed by the six faculties, and takes them as its dwelling. In an instant they change, decay, and all disperse. Mind has no location, yet wanders alone; it is neither solidly real nor unreal, and in quiescence it contemplates alone.

This is called contemplating mind as devoid of mind, with purity of intention.

Mind attains wisdom; the Dharma realm of mind is the abode of wisdom. Its luminosity is originally pure, clean, and undefiled. One knows the true reality of mind; mind clearly manifests the present; it is that which is seen by the eye. The dharma of mind is equal, and wisdom is likewise equal to mind; mind is equal throughout the three times. Having attained equality, one knows that the true wisdom of mind is natural, neither guarded nor maintained, and cannot be seen. This is called contemplating mind as devoid of mind, as a foundation of mindfulness.

If mind is originally pure, then it is natural. Because mind is originally pure, one clearly understands the minds of sentient beings as pure. One teaches and transforms people, expounding the Dharma so that they may understand.

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

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

By equally regulating one’s own mind, one can equally regulate their minds and expound the Dharma for them.

When one’s own body is equal and one’s own mind has become equal, one regards sentient beings with equality. Having regarded sentient beings with equality, one regards all dharmas with equality. Having regarded all dharmas with equality, one regards all Buddhas with equality. Understanding this ultimate truth, one does not allow one’s mind to be separated from desire, yet does not abide in desire. Once the mind has ceased, one enters the Dharma realm and arrives at the natural state; with nowhere to abide, the mind remains unmoved amid dharmas.

This is called the bodhisattva’s pure contemplation of mind as devoid of mind, as a foundation of mindfulness.”

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

The bodhisattva reflects: when a dharma arises, it arises; when a dharma ceases, it ceases. Examining its root and branches, there is no self, no person, no living being, no life span, no sentient being, no birth, aging, illness, or death, and no one who, upon dying here, goes there. Among these dharmas, dharmas come together; because of their conjunction, habitual patterns are formed. If there are no conditions coming together, then that dharma does not exist. Because habitual inclination acts as a cause, conditions come together, giving rise to wholesome roots and unwholesome roots, which thereafter return to impermanence, where no conditions come together. Dharmas do not arise in the absence of habitual inclinations.

Contemplating in this way, the bodhisattva clearly understands all dharmas and sees that their destination, too, cannot be found: it is emptiness, signlessness, and wishlessness. Meritorious and nonmeritorious deeds—all such actions are illusory and impermanent; therefore one must practice diligently.

When causes and conditions arise, there are ten practices that accord with the ultimate, unobstructed relinquishment of causes and conditions and establish firm resolve in the great Dharma. What are the ten?

The body is pure and undefiled, complete with all excellent marks, and possesses an invisible crown protuberance that transcends every form of harm; one’s resolve and nature are pure and endowed with ten qualities, while the inner mind is pure and complete in right conduct; six billion tones issue from one’s mouth, delighting all sentient beings; one’s mind is always loving and constantly compassionate toward all, never causing harm; one’s thought always abides in concentration and is never distracted; one’s eloquence is pure, and whatever one expounds accords with Dharma and meaning, with inexhaustible eloquence; one’s great loving-kindness is pure, teaching and encouraging sentient beings and exhorting them all toward the realm of nirvana;

one’s great compassion is pure, never growing weary of samsara throughout innumerable kalpas; the ten powers of knowledge are pure, clearly understanding the faculties, natures, and thoughts of sentient beings, each distinct and different; one’s fearlessness is pure, discerning and retaining innumerable dharmas, while sentient beings gather together desiring to perfect the exclusive qualities of the Buddhas; one’s wisdom knows the past, future, and present without obstruction; and the pure dharmas of the Buddhas can be freely applied because one has taken refuge in noble wisdom.

These are the ten.

Having attained the ten ultimate and unobstructed practices of the wondrous great Dharma, the bodhisattva reflects upon them in due measure, never growing weary, accumulating meritorious achievements without losing them or falling into practices devoid of virtue, and always remaining earnest and diligent.

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

Having transcended all abodes and accumulations of defilement, and having clearly understood that all things are impermanent, one can attain the samadhi of impermanence. One who attains this right concentration does not depart from samadhi, but in accordance with one’s original vows manifests birth. Wherever one enters, one emerges again and, through all practices of merit, expounds the teachings and instructs and transforms sentient beings.

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

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

To give rise to no thought and to eliminate ignorance completely—this is called the middle. There is no instruction, no transmission of teaching, no words, and no discourse—this is called the middle. In brief, ignorance, formations, consciousness, name-and-form, the six entrances, contact, sensation, craving, grasping, existence, birth, aging, sickness, death, sorrow, lamentation, suffering, and affliction have all been entirely eliminated—this is called the middle.

One who abides in the middle is neither commanded nor is there anyone who commands. Upon examining existence, there is no command and no transmission of teaching. Upon examining beginning and end, they cannot be known and have no location. Since nothing can be apprehended, there is nowhere to grasp. Quiescent and tranquil, all has suddenly ceased and become extinguished—this is called the middle.

O Son of Good Family! It is like an echo, which has no location. One who perceives the ultimate truth enters the realm beyond truth and falsity. In this middle there are no words, no discourse, no seeing, and no location.

O Son of Good Family! What arises through causes is the activity of consciousness and form, together with designation; what is formed through conjunction arises from two conditions in mutual dependence. That middle has no designation and no verbal discourse—this is called the middle.

What is formed through the conjunction of causes and conditions has no need of meaning or principle. That meaning and principle are unobtainable and do not come again. That which does not come again is called the middle.

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

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

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

All inverted notions of attainment arise, yet there is nothing whatsoever—this is called the middle.

Neither falsehood and delusion nor sincere teaching can be obtained—this is called the middle.

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

Abandoning birth and death and arriving at nirvana, there is no verbal instruction at all—this is dwelling in the middle.

O Son of Good Family! One who contemplates dharmas knows that dharmas are originally without any basis of dependence. Without impairing the naturally so mind of the Dharma realm, one attains the foundation of mindfulness, enters the Dharma realm, and clearly understands all dharmas. One contemplates that Dharma realm together with the realm of persons, neither impairing that Dharma realm nor impairing the realm of persons. The Dharma realm and the realm of persons are both identical to the realm of empty space. This bodhisattva perceives all dharmas universally through a single realm. Seeing with the wisdom-eye, the bodhisattva uses the Dharma realm to contemplate the conduct of a Buddha.

Suppose someone does not discriminate among dharmas: this bodhisattva does not see them. For this reason, however many dharmas there may be, the bodhisattva sees that they have no original dharma and does not see any quantity.

If, through contemplating dharmas, one sees that they are originally nonexistent, then one does not see with the physical eye, does not see with the divine eye, and does not see with the wisdom-eye. Why? Because those eyes are free from discrimination.

Not seeing with the physical eye, that eye does not fall into the activities of birth and death. Not seeing with the divine eye, one does not use that eye to engage in heedlessness. Not seeing with the wisdom-eye, one contemplates dharmas and clearly understands that they are originally nonexistent. One universally sees that all dharmas have no location and that dharmas have no abiding place. Having seen that all dharmas have no abiding place, one practices the mindfulness of dharmas and does not violate or lose one’s ancient vows. This bodhisattva follows the Buddha’s teaching, establishes the mind, contemplates the profound and wondrous dharmas, and does not abandon unsurpassed bodhi.

This is the bodhisattva’s pure practice of contemplating that the foundation of mindfulness concerning dharmas is nonexistent.”

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

Contemplate the body as having no body, thereby abandoning the inverted view that mistakenly perceives it as real and regards the impure as pure.

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

Contemplate the mind as having no mind, thereby abandoning the inverted perception that clings to the impermanent as permanent.

Contemplate dharmas as having no dharmas, thereby abandoning the inverted perception that regards what is without self as possessing a self.

By cultivating equanimity amid these four inversions, one has no attachment.

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

When a bodhisattva carries out this subtle and wondrous practice of pure equanimity, the bodhisattva attains the Dharma-patience called the Dharma-patience of the four right efforts.

What is meant by right effort?

A practitioner who is pure expounds the Dharma of the path. Through this, the practitioner naturally follows wholesome roots, does not follow unwholesome roots, and does not give rise to faults. Unwholesome roots that have not yet arisen are prevented from arising. Through cultivating diligence, unwholesome words and unlawful actions that have arisen are immediately brought to cessation. Through cultivating diligence, wholesome things in accordance with Dharma are encouraged to arise. When wholesome dharmas have already arisen, one becomes still more diligent, bringing them to complete fulfillment and not allowing them to be forgotten or lost.

Furthermore, a bodhisattva who has formerly cultivated pure karma is able to restrain and guard oneself, not allowing wholesome dharmas to be lost. Abiding in mastery, the bodhisattva gradually increases and reveals wholesome dharmas. Once wholesome dharmas have flourished, they are no longer forgotten or lost.

This bodhisattva purely cultivates these four right efforts and fulfills the bodhisattva practices. The mind attains mastery; diligence is undistracted, pure, and undefiled; it does not contradict the Buddha’s wisdom, follows the teaching of the path, and practices great compassion. Each successive thought perceives the next; in examining every object of mindfulness, diligence is not lost, and the equanimity already practiced becomes manifest. This is called attaining right effort.

Why is this so?

Because, through peaceful equanimity, there is no need to reject unwholesome deviation. By virtue of peacefulness, one does not follow unwholesome deviation and thus attains the samadhi of the equanimity of right effort. Having attained this samadhi, it is called the equanimity of the four right efforts.”

The Buddha told Bodhisattva Jeweled Topknot: “If one is able to cultivate these four right efforts, one can fully practice the four bases of spiritual power:

Eliminating craving and desire and diligently practicing, one makes the mind of the path quiescent, undefiled, and free from excessive thought. Having cast aside erroneous dharmas, one attains ease and accomplishes great compassion. Through diligent ease, one attains skillful means. On this basis, one accomplishes the four bases of spiritual power, ascends to the house of the path, and attains four kinds of mastery.

What are the four kinds of mastery?

First is mastery over lifespan. This bodhisattva has attained longevity. Because the bodhisattva’s lifespan is limitless, even amid those of short lifespan the bodhisattva fulfills an immeasurable lifespan, exhorting and transforming sentient beings so that they listen to the Dharma and contemplate it. Or, for those who have grown weary, the bodhisattva manifests a short lifespan so that they thirst for and revere the true Dharma and earnestly seek to learn it. Wherever this bodhisattva is born, whether among devas or humans, the bodhisattva has mastery over lifespan.

Second is mastery over body and speech. This bodhisattva’s body and speech accord with the bodhisattva’s wishes, while the mind does not depend upon the body. At will, the bodhisattva manifests physical appearances, countenances, colors, and forms according to the deportment and customs of sentient beings and whether their bodies are ugly or beautiful, tall or short, good or bad. This bodhisattva enters right concentration and considers: ‘By what discipline may they be instructed and transformed?’ Accordingly, the bodhisattva manifests an appearance, whether sitting, standing, coming, or going. In a single instant of intention, this bodhisattva manifests all the physical forms and complexions of those persons, becoming similar to them, and then expounds the Dharma for their sake.

Third is mastery in expounding the Dharma. Within the three realms, this bodhisattva upholds the true Dharma that transcends the world and does not practice worldly ways. Although he manifests various phenomena in accordance with customary conventions, he never departs from world-transcending wisdom and commits no error. He is always in accord with the profound and subtle path of unobstructed wisdom. Whether in the heavens or among human beings, this bodhisattva employs the languages of every kind of being, enabling countless sentient beings to follow the teachings of the discipline and to attain fulfillment in whatever they seek and aspire to.

Fourth is mastery over lands. Once this bodhisattva has attained mastery of mind, he can gather all the great oceans in the great trichiliocosm into a single great ocean without any movement to or fro in effecting this transformation. He can combine all the Mount Sumerus into a single mountain, yet none of the gods of the Four Great Kings’ Heaven or the Trayastrimsha Heaven is aware of this combining, dispersing, movement, or return. He may manifest forests, the whole of empty space, or various kinds of precious jewels, freely establishing skillful means to liberate sentient beings. When his work is complete, everything suddenly returns to its former state.

O Ratnakuta! Through these four practices of the bases of spiritual power, that bodhisattva cultivates himself and converses and deliberates together with the Buddhas of the ten directions. Whether sitting, standing, or walking in meditation, he never departs from the Buddhas’ presence. At the same time, he discusses and expounds the Dharma—whether standing, sitting, arriving, or departing—with Brahma Kings, Shakra, the Four Great Kings, devas, nagas, ghosts, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, and every kind of sentient being.

Why is this so?

It is because this bodhisattva’s subtle and wondrous spiritual powers are masterful, vast, and immeasurable. He has attained this because, since the distant past, he has cultivated and practiced the Dharma without the slightest deficiency.

What is meant by cultivating spiritual powers?

Since the distant past, that bodhisattva has cultivated wholesome practices. He regards his own body lightly, reveres his elders and superiors, serves and attends upon them without ever growing weary, and remains humble and modest, without conceit or arrogance. His mouth always speaks wholesome words that bring joy and peace to everyone.

He respects and cherishes all beings, bows his head and takes refuge, fully observes propriety and decorum, and ensures that his words and deeds accord with one another. His heart is gentle, neither proud nor self-important, and harbors no malice. He is always humble and reverent, taming his mind, listening to and accepting the words of his elders, following their instructions and bowing before them.

Maintaining a gentle heart, he masters his resolve and diligently cultivates the path without ever abandoning it. This bodhisattva fully observes proper decorum and dignified conduct in accordance with the precepts. His bearing is exceptional, and his heart never becomes indolent, contemptuous, or arrogant.

Nor is he heedless or ruled by thoughts of craving, anger, and delusion. Once these have been eliminated, he is free from greed and jealousy; craving for wealth and food naturally ceases. He becomes quiescent and realizes the unarisen; illness is dispelled and healed; and all the hindrances, the five skandhas, and heavy burdens are entirely cast off.

He bestows kindness and beneficence upon sentient beings. He becomes a bridge and a ferry, using boats and rafts to carry all sentient beings across the deep and vast current. He teaches and transforms sentient beings according to their capacities: he sets the disorderly aright, brings concentration to the confused, makes the crooked straight, and smiles at those who revile him.

Undaunted by adverse circumstances, he resolves doubts, speaks excellent and wondrous words, calms those who are agitated, compassionately rescues every kind of being, awakens the deluded, gives precious possessions in charity without later regret, assists sentient beings, and encourages their aspiration for the path.

If this bodhisattva sees someone cultivating roots of merit, he rejoices on that person’s behalf. He never praises or consoles himself; when he sees others attain peace and well-being, he rejoices and commends them.

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

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

When this bodhisattva sees learned persons, he reveres them as Buddhas. He does not look down upon those who have not studied. When he sees those in need, he provides them with wealth and a means of livelihood. To the sick, he supplies medicine to preserve their lives. Toward those who have rescued and protected him, he is filial and obedient in order to repay their kindness. When he sees those who observe the precepts and cultivate themselves, he makes offerings to and serves them without acting contrary to their wishes. When he sees those lacking proper conduct, he exhorts and guides them to transcend worldly ways.

Wherever this bodhisattva goes, he never commits evil offenses, is never defiled by worldly affairs, and constantly practices all virtues.

This bodhisattva cultivates subtle, wondrous, and vast spiritual powers without retreating or losing them, continuing until he attains Buddhahood.

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