佛說普門品經

Thus have I heard:

At one time, the Buddha was dwelling on Vulture Peak near the city of Rajagriha, together with a great assembly of eight hundred bhiksus and forty-two thousand bodhisattvas. They had attained the dharanis and acquired supernormal powers; their vast noble wisdom was penetrating and unobstructed, their eloquence was unhindered, they had attained samadhi, and they possessed extensive understanding of all matters.

At that time, a bodhisattva named Vimalagarbha, accompanied by ninety-two thousand bodhisattvas, came from the land of the Tathagata Universal Flower, a land called Pure Conduct. They had now journeyed to this Saha world, wishing to go to Vulture Peak because there were matters they desired to ask about and teachings they wished to receive.

At that time, the Blessed One saw them from afar and immediately smiled. From his mouth he emitted an extraordinarily sublime ray of light. Its wondrously colored radiance illuminated the ten directions, shining everywhere within and without without leaving any place untouched.

Then the Bodhisattva-Mahasattva Manjushri, the True Youth, arose in the midst of the great assembly, adjusted his robes, bared his right shoulder, knelt upright with palms joined, and addressed the Buddha:

“World-Honored One, why did the World-Honored One smile? When the World-Honored One smiles, it is because someone is to present a question. Such a smile is not merely worldly brilliance, nor could it arise solely from the receptivity and compassion of a bodhisattva-mahasattva. The World-Honored One’s smile has a purpose. I pray that the World-Honored One will instruct us, for all of us delight in and wish to hear it.”

The Blessed One then said to the Bodhisattva Manjushri:

“To the east of here, beyond immeasurable and innumerable, incalculable hundreds of thousands of kotis of asamkhyeyas of worlds, there is a world called Pure Conduct. The Buddha of that land is named Universal Flower Tathagata, who is constantly surrounded by innumerable hundreds of thousands of kotis upon kotis of great bodhisattvas and teaches them the Dharma of ‘Inconceivable Non-Retrogression.’ In that land there is an eminent bodhisattva named Vimalagarbha, surrounded by a retinue of innumerable thousands of bodhisattva-mahasattvas, who travel through the sky.

I was just thinking that this Bodhisattva Vimalagarbha had set forth alone upon the long road through many lands to convey the words of the Universal Flower Tathagata, the Worthy One, the Perfectly Enlightened One. That bodhisattva has now been sent here to receive the Universal Gateway Chapter and is presently on his way to meet the assembly of bodhisattvas. At this very moment, that Great Sage is employing the Samadhi of Manifesting According to Forms to reveal and expound the teaching, universally manifesting so that assemblies of bodhisattvas throughout immeasurable and innumerable worlds may all proceed at once to the abode of the Great Brahma Heaven in this Saha world.

It is for this reason that I smiled.”

As soon as the Blessed One had spoken, Bodhisattva Vimalagarbha and the great assembly suddenly took leave of the Brahma Heaven and proceeded to Vulture Peak. Surrounded by his retinue, he approached the Buddha, bowed his head at the Buddha’s feet, and then withdrew to stand to one side. The assemblies of bodhisattvas dwelling in secluded places throughout Vulture Peak also gathered there; after paying homage, they withdrew and sat to one side.

Bodhisattva Vimalagarbha then manifested seven jeweled lotus flowers, each with a thousand petals, brought them before Shakyamuni Tathagata, the Worthy One, the Perfectly Enlightened One, reverently offered them, and said:

“The Universal Flower Tathagata, the Worthy One, the Perfectly Enlightened One, in the world of Pure Conduct respectfully inquires after the World-Honored One: ‘Is your journeying easy? Is your physical strength sound? Are you at ease whether standing or sitting? Are many beings being delivered?’ He has now sent me here to request your instruction and receive the Universal Gateway Chapter, the inconceivable chapter of purity. I pray that the World-Honored One will expound it for the initiates.”

After the Bodhisattva-Mahasattva Vimalagarbha had fully presented his inquiry, he withdrew into the sky and, together with the initiates, sat cross-legged upon jeweled lotus seats.

Then Manjushri, the True Youth, arose in the midst of the great assembly, adjusted his robes, bared his right shoulder, came forward, knelt upright with palms joined, and addressed the Buddha:

“Excellent, World-Honored One! I pray that the World-Honored One will expound the Universal Gateway Chapter, the inconceivable chapter of purity. May the World-Honored One explain and elucidate it for the bodhisattvas. I recall that in the distant past, many ages ago, I heard this scripture from the Universal Realization Tathagata, the Worthy One, the Perfectly Enlightened One. Through it, I established eighty-four thousand hundreds of thousands of kotis of nayutas of samadhis, together with seventy-seven kotis of hundreds of thousands of nayutas of gateways to the practice of dharani. I pray that the World-Honored One, out of compassion for the bodhisattvas, will proclaim it once again.”

The Buddha said to Manjushri, the True Youth:

“Listen attentively and reflect well. I shall fully explain to you the Universal Gateway—the precious, secret, and inconceivable matters treasured within the mind.”

Bodhisattva Manjushri and the great assembly then said:

“Yes, World-Honored One. We delight in and wish to hear it.”

Manjushri, the True Youth, and the bodhisattvas then single-mindedly received the teaching and listened attentively.

The Buddha said to Manjushri:

“If any great bodhisattva wishes to study the Dharma of entering the Universal Gateway, that bodhisattva should approach forms with equanimity, approach sounds with equanimity, approach fragrances with equanimity, approach flavors with equanimity, approach tactile sensations of softness and smoothness with equanimity, approach the realm of mind with equanimity, approach women with equanimity, approach men with equanimity, approach maidens with equanimity, approach youths with equanimity, approach devas with equanimity, approach nagas with equanimity, approach spirits with equanimity, approach gandharvas with equanimity, approach asuras with equanimity, approach garudas with equanimity, approach kimnaras with equanimity, approach mahoragas with equanimity, approach the hells with equanimity,

approach hungry ghosts with equanimity, approach animals with equanimity, approach lust with equanimity, approach anger with equanimity, approach delusion with equanimity, approach all wholesome qualities with equanimity, approach all roots of virtue with equanimity, approach all conditioned dharmas with equanimity, and approach all unconditioned dharmas with equanimity....

“Thus, Manjushri, this is how the initiates may journey everywhere. All things are equal; therefore, by abiding in equality, they advance toward the consummation of the Path, never again regress, and all enter the profound and secret essence of the Dharma, which is empty and quiescent. This is called learning to enter the Dharma Gateway of Universality, the Gateway of Samadhi.”

The Buddha said to Manjushri, the True Youth:

“What does it mean for a bodhisattva to approach forms with equanimity? It means clearly understanding that forms are like foam upon water: they cannot be grasped, cannot be preserved, and are not enduring. This is the contemplative understanding of equality in which there is no form. Thus does a bodhisattva approach forms with equanimity.”

Again he said to Manjushri:

“What does it mean for a bodhisattva to approach sounds with equanimity? It is like a person raising his voice and shouting, thereby producing an echo; yet in that very moment it vanishes. It has no visible form, and no one knows where it has gone. None of the many things associated with it can be found, yet it is neither different nor does it possess any characteristic. Having understood that it has no characteristic, one knows that the words spoken by a person are empty and unreal. Clearly understanding that sounds arise as echoes resounding from deep within the mountains, one is able to contemplate them with equanimity. Thus does a bodhisattva approach sounds with equanimity.”

Again he said to Manjushri:

– What does it mean for a bodhisattva to approach fragrances with equanimity? - Throughout hundreds of kotis of kalpas revolving again and again, the nose smells yet never grows weary; fragrances come rushing more forcefully than wind and rain, all gathering and converging upon the body, like the depths of the great ocean, everywhere brimming with water. The appearances of those fragrances are impermanent, continually changing and transforming like dreams and illusions. They have no root, disturb morality, and yet cannot be grasped. They are false and unreal dharmas. Even if one searches and investigates them carefully, no place of convergence can be found. Because they are of this nature, they are unpossessed and cannot be grasped. Empty and unreal, suddenly they are like space, like illusion, like magical transformation; fundamentally they have neither form nor appearance, being shadows of perception and consciousness that arise through conditions and thus assume appearances. If one can discern that they are empty and unreal, this is the bodhisattva's contemplation of approaching fragrances with equanimity.

Again he said to Universal Leader:

– What does it mean for a bodhisattva to approach all flavors with equanimity? - When a salty flavor reaches the throat, it is not perceived, yet neither is flavor absent. It is only through the discrimination of causes and conditions that sweetness exists upon the tongue. Hundreds of thousands of flavors all arise from the convergence of conditions; they are illusory transformations. The earth produces only a single flavor that permeates and moistens; there are not many flavors. Clearly understanding without perception or thought that all are but sweetness—this is the bodhisattva's approaching all flavors with equanimity.

Again he said to Universal Leader:

– What does it mean for a bodhisattva to approach softness and smoothness with equanimity? - The mind is intent solely upon craving and seeking; the body is clothed in gorgeous garments and adorned with all manner of rare jewels, thereby enhancing its beauty. Yet that beauty cannot be grasped, for it arises entirely through conditions. Softness and smoothness have nowhere to abide and nowhere to adhere. Ultimately, softness and smoothness are of no benefit. Because worldly people desire, covet, remain deluded, and commit evil, the roots of birth and death all arise from this.

The wise and discerning mahasattva clearly understands this and therefore does not follow it, remaining free from calamity throughout life. Everything that exists is borne by the earth; all belong to a single class of forms, alike and not different. Yet it is said that visible forms create confusion among people, causing them to fashion various kinds of appearances. Once these are worn, they bewilder morality and keep one far from the virtuous.

Those who comprehend clearly do not follow such practices. They dwell in seclusion, wear coarse cloth, and appear foolish while nurturing wisdom. Outwardly they resemble uncivilized people, but inwardly they cherish a radiant jewel. Throughout thousands of myriads of kotis of kalpas, they are of one essence with the Path, far removed from self and ego, without even the perception of self. Softness and smoothness and the self are alike. Like space, they are unreal; like illusion and magical transformation, they have neither support nor abiding place. Only because of attachment to clothing and adornment does praise of their beauty arise. The mahasattva sees and clearly understands this, knowing it to be unpossessed.

This is the bodhisattva's contemplation of approaching softness and smoothness with equanimity.

Again he said to Universal Leader:

– What does it mean for a bodhisattva to approach the dharmas of mind with equanimity? - The dharmas of mind are what guard and sustain the three realms, comforting and admonishing beings so that they may assemble. Comforting is accomplished through virtue, admonishing through skillful means, and receiving through wisdom. When one cultivates pure conduct, the three realms are all quiescent, standing in one place, neither joining nor separating, so that the existence of the dharmas of mind can never again be known. One neither sees forms and sounds coming and going nor has any hesitation. Just as the minds of all beings neither unite nor disperse, their dwelling place cannot be known, nor is there any destination to which they go. They may manifest innumerable kinds of forms, each different from the others. Yet inwardly there is no place; no place abides. Like illusion and magical transformation, they are empty and without location; because they have no location, they have no dwelling place.

The mahasattva sees and clearly understands this, knowing it to be unpossessed, and personally guards the mind, neither recollecting nor seeking. Whether seeing or not seeing, whether hearing or not hearing, one abides in quiescence and guards oneself.

This is the bodhisattva's contemplation of approaching the dharmas of mind with equanimity.

Again he said to Universal Leader:

– What does it mean for a bodhisattva's mind to approach women with equanimity? - Upon contemplating the four great elements, no woman can be found. Those whose minds are foolish and deluded are confused and bewildered by sensual desire. Its nature is the same and cannot be destroyed. To say that a woman exists is like an illusionist conjuring a human figure; whether it bends down or looks up, everything accords with the illusionist's direction. For all the actions of the magically created person arise from the illusionist's intention and preference.

Regarding a woman as an illusion, one gives rise to desire for her form; yet no actual woman exists as a real person. Foolish people are deceived, and so their minds follow desire; desire then leads to attachment, and attachment leads to delight. Thereafter they cannot release it and must swiftly restrain and subdue it. The discerning clearly penetrate this matter and distinguish it as being like space: empty, quiescent, and without form or appearance. When conditions arise, causes respond; when they do not arise, there is no response.

If anyone can discern in this way, this is the bodhisattva's mental contemplation of approaching women with equanimity.

Again he said to Universal Leader:

– What does it mean for a bodhisattva to approach the dharma of purity with equanimity? - The dharma of purity is a man, just as it causes a man and so forth to give rise to thoughts in his own mind. His mind is like vajra, yet because his thoughts are directed toward a woman, intense desire arises. The mind of desire has no form and truly cannot be grasped; nor does it manifest the appearance of a woman and so forth. It is only through sensual forms that the perception of a woman arises. Although desire has already produced such thoughts, that man and that woman are alike a mirage or the moon in water.

One who contemplates in this way sees neither man nor woman. Understanding that there is no male form, one knows that the female form is likewise false and conventionally established, not enduring for long. It manifests only through illusory transformation and, having briefly appeared, immediately vanishes. Through discernment, one clearly understands the mind of the man and the mind of the woman. Both are empty and unpossessed. Because they are equal, one may manifest as a woman and may also transform into a man.

This is the bodhisattva's contemplation of approaching the pure dharma of manhood with equanimity.

Again he said to Universal Leader:

– What does it mean for a bodhisattva to approach a maiden with equanimity? - It is like uprooting a tree, after which its young shoots can never sprout again. When the mind no longer arises, it ceases entirely from that point onward. Those endowed with discerning wisdom do not seek the fruit. The fruit itself cannot be attained. If there is a headstrong child within a family who has mastered treatises and debate, thoroughly comprehends all thoughts, is free from thought, and is courageous—like a withered tree that bears neither flowers nor fruit, or like streams that have dried up and no longer flow—this is like a virgin maiden. Such existence is equal to space and is unreal.

Contemplate that woman as originally pure; contemplate that man as originally pure; contemplate nirvana as originally pure. Such equanimity is precisely the contemplation of approaching a maiden with equanimity.

Again he said to Universal Leader:

– How does a bodhisattva approach young men with equality? - It is like trees: if there were no sprouts, there would be no roots or trunks. If there were no roots or trunks, there would be no flowers or fruits. If there were no flowers or fruits, there would be no names for them. Women are likewise: if there were no women, there would be no men. Approaching men and women with equality, there is neither self nor other. Names are established on the basis of designations, while thought itself is unknowing. Knowing that women are unborn, one sees that there is no inherent nature of offspring. Clearly understanding that all persons are nonexistent, and that this nonexistence itself is universally equal—this is how a bodhisattva contemplates equality in approaching young men.

Again he said to Phổ Thủ:

– How does a bodhisattva approach the devas with equality? - The devas are pure and magnificent, their merit arising naturally. Their intentions are immaculate and undefiled; their minds are pure, their speech is pure, and they are free from transgression. Their palaces are beautifully and wondrously adorned, yet no one constructed them. Their lovely trees, flowers, and blossoms likewise have no planter. Their merit arises naturally, like an illusory transformation, and their lifespans are inconceivable. They are pure and radiant like crystal, utterly immaculate, yet neither broad nor narrow. Established from empty nonbeing, the bodies of the devas are false and insubstantial; their forms arise spontaneously and suddenly appear.

Properly speaking, the forms in which the devas appear are empty and nonexistent. Without resorting to external analogies, one contemplates within. No one can see the countless naturally arisen palaces and towers of the thirty-two heavenly realms; only those who have attained the Way can know them. This is because bodhisattvas perceive deeply that the inner and the outer are equal and undifferentiated.

This is how a bodhisattva approaches the devas with equality.

Again he said to Phổ Thủ:

– How does a bodhisattva approach the nagas with equality? - Seeing that there is no water, they immediately raise clouds and send rain for seven days. The water permeates and nourishes everything, without distinction between inner and outer, spreading throughout Jambudvipa and then gradually flowing into the great ocean. This is the cause of the waters becoming full.

Sentient beings train in this way, through innumerable conditions. These conditions are exceedingly numerous. Seeking out arising and cessation, they bring forth sorrow and reveal countless transgressions, diverse and dissimilar. Contemplate within: from where does anger arise? When nagas turn over, fish and aquatic creatures are terrified. The same is true of everyone. The tilting of the heavens and the collapse of the earth all arise from the nagas. If the naga within does not turn over, the nagas outside will not follow.

Sentient beings do not possess merit spontaneously. Deluded fools dwelling in darkness take the false to be real. Bodhisattva-mahasattvas contemplate nagas with equality: inner and outer correspond, and compassion is extended equally to all.

This is how a bodhisattva approaches nagas with equality.

Again he said to Phổ Thủ:

– How does a bodhisattva approach ghosts and spirits with equality? - The mind is like an open gate, while form possesses visible images. Their bodies are so tall and immense that none can compare with them. With a single thought, hundreds of thousands gather in multitudes, yet they have no visible form, and no sound answers in return.

It is like drinking poison and thereby harming one's own body. The mind is of the same kind, and one should not be afraid. All of this is caused by heedless indulgence and lack of restraint. Because it is difficult to prevent, fear arises when it is encountered. Yet none of this is real. If a conception is produced, it appears before one. Such conception is inconceivable; because it is unreal, it is said to be empty.

Contemplate within: from where do ghosts and spirits arise? Within are innumerable hundreds of thousands of ghosts and spirits, and outside it is likewise. If terror does not arise within, there is no fear outside. If compassion does not arise within, tears do not fall outside. If conceptions of ghosts and spirits arise within, then innumerable hundreds of thousands of ghosts and spirits appear outside. Through these conditions, illness may arise, or even death may come, and one undergoes countless sufferings—all because the mind is crooked and improper.

Bodhisattva-mahasattvas clearly know emptiness and know that there are no ghosts or spirits. All arise from the mind and its intentions. The mind can therefore become equal and pure, while the intention becomes tranquil and free from perversity. Thus, bodhisattvas suffer no affliction or harm. Even if ghostly forms and various transformations appear, by contemplating within and clearly knowing that there are no ghosts or spirits, those external appearances immediately vanish.

This is called a bodhisattva's approach to ghosts and spirits with equality.

Furthermore, Phổ Thủ! How does a bodhisattva approach gandharvas with equality? - Their nature is fundamentally nonexistent, yet they possess voices. From evening until morning, they neither come nor go, neither depart nor arrive. Like empty space, they have no form or appearance and are established in this manner according to sound.

If a bodhisattva-mahasattva contemplates within and finds no conception or consciousness, then there are no gandharvas. Gandharvas are the leaders of ghosts and spirits. If no conception arises within, no deviant thought occurs outside. If so, what conditions could bring about illnesses?

When gandharvas gather, they have names but no forms. Echoes come and go, yet no one sees them. In brief, they have no true existence whatsoever. Gandharvas are false and unreal. Bodhisattvas contemplate them all as illusory transformations.

This is how a bodhisattva approaches gandharvas with equality.

Furthermore, Phổ Thủ! How does a bodhisattva approach asuras with equality? - Taking demonstrable matters as evidence, the asura mind ultimately neither arises nor ceases, is neither born nor exhausted, yet all things appear from it at once. Every poisonous and harmful intention of anger is an asura. Asuras are naga spirits. In relation to a mind filled with anger, one manifests equality. This is how a bodhisattva contemplates the mind with equality in approaching asuras.

Again he said to Phổ Thủ:

– How does a bodhisattva approach garudas with equality? - He replied: Terms and designations are established through speech. Although there are originally no name and form, name and form arise through the tongue. The tongue brings calamity and establishes the root of transgression. Bodhisattva-mahasattvas are learned and possess profound wisdom. They clearly know that this is empty, an illusory transformation in which form arises from the mind, though no one sees it. Is it obscured by sounds coming and going? A person whose mind is improper produces hundreds of thousands of millions of such transformations. Contemplating within, one sees that both are empty and possess nothing. Bodhisattvas contemplate with equality and see that there are no garudas. This is how a bodhisattva contemplates equality in approaching garudas.

Furthermore, Phổ Thủ! How does a bodhisattva approach kinnaras with equality? - There are deeds that are done though they should not be done. There are deeds that, because they should not be done, are not done. There are also things that are created and can subsequently be destroyed. They fly through empty space, and no one can overtake them; therefore, the designation kinnara is established. Everything is done through the hands, for the hands perform all deeds. When intention arises, the hands act. When they act, they violate the Mahayana and cause the sufferings of hell; all this is due to kinnaras.

If a bodhisattva discerns that there is no arising of any kind of being, the bodhisattva abandons all actions, and the hands naturally remain unmoving. Under such conditions, how could there be kinnaras? Contemplating within, if there is no movement, there is no stirring; if there is no arising, there is no cessation; if there is no birth, there is no death. When there is movement within, something is manifested outside. When the mind is unrestrained, the hands act; once they act, one immediately falls into suffering. Falling into suffering, one becomes ill, and then ghosts and spirits are present. These ghosts and spirits are themselves kinnaras.

Bodhisattva-mahasattvas clearly understand emptiness: emptiness that is again empty, emptiness of emptiness, and devoid of reality. They contemplate kinnaras with equality. All are transformations having no form that accords with reality. When all actions are regarded with equality, there are no kinnaras.

This is a bodhisattva's equal contemplation of kinnaras.

Again he said to Phổ Thủ:

“How does a bodhisattva approach Mahoraga through equanimity?”

“The designation of this dharma establishes the many kinds of beings, and it is through this that they assume their various forms. According to their number, the source of humankind manifests innumerable dharmas, establishing all forms and names. Dharma possesses nothing; such designations pertain to the body as mind and thought, while apart from the body there is Mahoraga.

“Conceptualization is empty and unreal, while realization of the Way lies in mind and thought. When mind and thought preserve great merit, and the mind is upright, the Way is attained. When all perceptions and consciousnesses are clearly discerned, every recollection and thought also ceases. Non-conceptualization leads to what is natural; it is spoken of only as equanimity. Mahoraga manifests in order to resolve all judgments and dispel doubt. Thus does a bodhisattva deeply enter the contemplation of equanimity. Contemplating within, when nothing arises inwardly and nothing is produced outwardly, there is no designation ‘Mahoraga.’ Thus does a bodhisattva approach Mahoraga through the contemplation of equanimity.”

Again, he said to Universal Chief:

“How does a bodhisattva approach the hells through equanimity?”

“Dharma is originally empty; there are no hells. They take form through perception and consciousness, yet the hells have no master. When someone seeks them, they naturally appear, just as a loud cry produces an echo, or as a mayfly plunges headfirst into a lamp, deemed destined to be burned beyond rescue.

Why is this? Because when body and speech summon them, they naturally arrive. They are empty, with no creator.

They arise from one’s own perceptions, yet all such perceptions are nonexistent and empty. Coming and going are empty. The causes and conditions of calamity in one’s comings and goings arise precisely from oneself.

If one personally practices goodness, illness has no way to enter. If body and speech commit no offense, neither does death occur. The hells are pure, beautiful, immaculate, and undefiled.

“Bodhisattva-mahasattvas do not fear birth and death because they have no conditions connecting them to the hells. Why? Because they do not violate the precepts and prohibitions. They clearly know that everything is like an illusion and possesses nothing. Although various characteristics are established, there are no characteristics. They neither cling to characteristics nor hold that characteristics do not exist. Characteristics possess nothing; illusory transformations take the form of images. Those who behold these characteristics all rejoice. From joy comes affection, and from this arises the great vow. Distinct like empty space, impartial and quiescent, they nevertheless manifest the calamities, suffering, and afflictions of the hells.

“Contemplating within, one sees that because of the mouth, the body incurs resentment. The mouth is the gate of the prison: one may enter but cannot leave. Upon entering, everything immediately dissolves; upon leaving, it becomes mud and earth.

Such suffering and hardship will befall one by the hundreds of millions. Therefore, bodhisattvas remain silent and do not speak; they do not use the tongue and speech to obtain food and drink. They utter no words, but silently guard themselves.

They do not enter crowded places, do not praise themselves, do not speak with a forked tongue, and patiently endure external influences. For such bodhisattvas, there are no hells. The cause of hell lies solely in the mouth: when words go forth, transgression enters, and thus one cannot escape this calamity.

Bodhisattvas guard their mouths, make no distinctions among flavors, and regard them all alike, without judging them delicious or unpalatable. They eat and drink merely enough to sustain the body.

“Thus does a bodhisattva approach the hells through the contemplation of equanimity.”

Again, he said to Universal Chief:

“How does a bodhisattva approach hungry ghosts through equanimity?”

“Hungry ghosts have no form or characteristics, nor do they have any name. Originally they have no place and nowhere to abide. They come into being through stinginess.

Craving leads to stinginess, yet it too has nowhere to abide. They do not understand what is possessed, do not know the Great Dharma, cling to the existence of a self and an ego, and do not perceive impermanence. On hearing of the myriad millions of fragrances, their attachment grows ever deeper and heavier with time.

Stinginess leads to greed; greed leads to desire; desire leads to attachment; attachment leads to fondness; fondness leads to anxiety; anxiety leads to suffering; suffering leads to pain; pain leads to bondage; bondage leads to illness; and illness leads to death. Amid those three calamities, they obtain neither rice to eat nor clothing to wear. Their bodies are naked, hungry, and thirsty, and they obtain no water to drink.

Taking this designation as their name, they are therefore called hungry ghosts.

“Bodhisattva-mahasattvas know that everything is originally empty. They clearly understand that there are no hungry ghosts and that all is quiescent like empty space. Why? Because bodhisattvas constantly practice equanimity. Their noses are trained not to smell various fragrances, and they have absolutely no admiration, attachment, or preference for any kind. Greed enters through the nose and brings about this great calamity. The nose is the essence of the pedestal of the confused mind, yet there is no place through which anything enters and no place through which anything leaves. If one does not apprehend fragrances and forms, one does not become greedy; and without greed, there is no avarice.

“Thus does a bodhisattva approach hungry ghosts through the contemplation of equanimity.”

Again, he said to Universal Chief:

“How does a bodhisattva approach animals through equanimity?”

“Dharma is originally empty. Animals arise from causes and conditions, appearing like shapes in clouds and mist. Their forms and colors are innumerable and dissimilar. Those who see and delight in them immediately give rise to perceptions of the arising and cessation of birth and death. Anger arises from within, producing thoughts concerning the twelve interlocking links to which consciousness adheres. Being tightly sealed and unopened, these lead to the animal realm.

“Animals have no root and possess nothing whatsoever. The mind’s thoughts are empty; everything comes from forms. Form is the wholesome root, coursing through the five destinies, turning through birth and death, and assuming innumerable shapes. Some become flying birds and others running beasts, yet all are empty and impermanent. Names are assigned according to forms; their various shapes and colors resemble clouds and mist. The karmic offenses, merits, minds, and natures of animals are like illusions. It is only through delusion and falsity that animal forms are spoken of.

“Bodhisattva-mahasattvas contemplate the absence of self and ego and clearly understand that there are no names. When their eyes first behold forms, their thoughts do not covet them; their minds do not dwell upon them, and their bodies do not come into contact with them. With the four immeasurable minds, bodhisattvas contemplate internal forms and external forms, flying to every dark place throughout the ten directions and penetrating all things. All enter and leave through the eyes. The eyes are the essence of the sun and moon.

“There are two names:

– When form enters, it is Garuda.

– When form leaves, it is Manjusri.

“Contemplating within, one sees that all names enter through the eyes, stirring the root of birth and death and engendering perversity. Because all this is caused by Garuda, it is called the animal realm. The blind multitudes of animals wriggle and squirm; those with short breath belong to the crawling kind. All species that undergo transformation are called animals.

“Bodhisattvas contemplate that within the human body all is likewise so. It also forms a great trichiliocosm containing tens of billions of lands. Thus, they cannot each be individually calculated.

Above lies the Heaven of the Thirty-Three; below extends the Vajra-ksetra realm; and between them are the tribulations of the eighteen great hells. The dwelling places of devas and humans, together with their palaces, nonhuman beings, ghosts and spirits, dragons, flying birds, running beasts, and even trees and grasses below—all things possessing form are contained within the human body, and all their numbers abide therein.

If even one thing is discordant, that person’s life is immediately shortened and they die. If each and every thing corresponds without discrepancy, that person becomes intelligent and possesses luminous wisdom. If a person is robbed by thieves, attacked by tigers, wolves, or savage beasts, falls into a pit or chasm, is impaled by trees, or is harmed by snakes or dogs, all these arise from external causes and only then bring about the dissolution of the body and destruction of its members.

One should therefore reproach oneself for one’s present actions rather than attribute them to enemies from former lives. One should personally contemplate how the internal and external lead to arising and cessation, and how one casts oneself into darkness.”

Inner sentient beings, outer sentient beings, inner forms, outer forms, and so forth are alike and no different. Everyone is thus. When an evil thought arises within, something from outside immediately comes seeking it. When there is a rebellious spirit within, rebellion immediately arises outside and harms one’s body.

Foolish people do not know this themselves and sit blaming ghosts and spirits. All of this is due to form. Objects enter through the eyes; the eyes are vassals of the mind, yet they are the master of a hundred evils. The mind’s pleasures surely bring later affliction; because of all this, beings are led into the animal realm, though all alike speak of quiescence and purity.

This is the bodhisattva’s equal approach to animals.

Again, he said to Universal Chief:

– How does a bodhisattva equally approach lustful desire? - Dharmas are originally empty. Lustful desire arises from conditions; conditioned arising leads to craving, craving comes from sensual attachment, and sensual attachment arises from perception. Perception and non-perception are like empty space, without any abiding place. Because of desire, delusion, theft, and disorder arise, disturbing the fundamental nature and establishing the root of sorrow.

Lustful desire is like empty space: it cannot be grasped. It is like a shadow following a form or an echo following a sound—unreal, without any image, and impossible to grasp. The foolish and confused entertain defiled perceptions. Dharmas are originally without dust or impurity—empty and quiescent. Desire is empty like space and cannot be exhausted; seek it throughout the ten directions, and it cannot be found.

Lustful desire originally has no form or characteristic. The activity of lust is dark. Craving itself causes the body to waste away; fearing insecurity, one seeks secluded places.

In this world, when separated, people grieve and long for one another, not meeting again for a long time. Or, like birds and beasts, they constantly harbor fear. It is like a man confronting an enemy: terrified at heart, he flees and hides so that the enemy cannot see him. Yet the one who runs is also empty; he wearies himself fleeing although no one pursues him, causing his own body to suffer. Such toil, and the loving bonds of family as well, are empty. Yet those who cherish and yearn for others exert themselves in craving; thus desire is the affliction of being bound in prison. Desire is a forceful resolve to have compassion for all beings.

Those who are unattached to sexual indulgence have no fear of inward evil omens and attain complete peace. All is empty, without possession; yet if one delights in emptiness, that emptiness becomes existence. Such people are not liberated but remain foolish and confused. On the contrary, they say that “perception” is darkness, failing to understand that dharmas are like empty space, neither remaining nor perishing.

The Buddhas of the past, future, and present clearly understand all craving. Those who do not escape craving are bound amid calamities. Sensual attachment is empty, void, and unreal. Those who condemn lustful desire seek release from desire. Those who wish to escape desire do not give rise to this activity; all their thoughts are discriminative and without a root. The root has no root; the root is naturally pure and undefiled, like the Buddha’s seat of awakening—equal and free from perception.

Those who indulge in lustful desire do not escape calamity. Those who follow quiescence delight in abandoning desire. Only when all perceptions are empty does one abandon the thoughts arising from perceptions; thus there is thought without an object of thought. To seek release from lust means transcending perceptions of desire, seeking nothing further, harboring no source, and giving no thought to craving. Being originally pure in this way, one does not give rise to a perception of liberation.

If one transcends desire, this is called Purity. Craving is empty and without attachment; herein there is no difference. The foolish and benighted do not understand, and so they create two perceptions. The equal Dharma is one in essence, without male or female. Heaven is the father and earth the mother; since heaven and earth give birth, what difference can there be?

A bodhisattva who practices equality does not seek male or female. Like an illusion or a transformation, root and branch are alike. Those who perceive a distinction between male and female do so because they have departed far from the root; then it no longer exists.

When various perceptions and recollections arise, the bonds return and burn. When craving does not arise, there are no recollections, no bonds, and no burning. When there are bonds, those bonds are not undone. Those who cast off lustful desire are not defiled or attached by the provisional name of sensual attachment. Names do not obstruct them. Knowing that desire is originally empty and cannot be grasped, they see ultimate reality, do not aspire to cultivating tranquility, regard inside and outside as alike, and perceive no falsity. Those possessed by craving cannot escape.

The Buddha-Dharma is identical with nirvana. By dispelling craving, one abandons the distinction between self and others; by clearly understanding craving, one becomes quiescent and serene. Following simplicity and contemplating within, one sees that desires arise from the ears. The ears communicate with the mind, and together they receive impressions so forcefully that they cannot be resisted. Subduing all, there are two names:

– Desire entering is the Lion King.

– Desire departing is Vimalakirti.

To dwell within the three realms is also like having gone beyond them; therefore, there is nowhere one does not enter and nowhere one does not depart. This is the bodhisattva’s equality toward purity and impurity.

The ears do not receive the five kinds of sound. Serving as a guide for the heavenly and human realms throughout the ten directions, one becomes a great guide who never grows weary. The essential requirement for hearing the Dharma is first to receive it. Throughout the three-thousand-great-thousand world system in the ten directions, within and without, are countless people and things. Although the sun and moon shine there, they cannot illuminate them all. Although people have eyes, they cannot see things far away.

The faculty of hearing remains in a quiet place and does not see light; yet among the things that can be seen, facial appearance stands foremost. Subtle matters, inside and outside, above and below, throughout the ten directions, first return to the ears. When the ears harbor no fondness or preference, this is called stainlessness. Contemplate all dharmas equally and take the Dharma as food. Because the ears hear first, those who hear the Dharma are the first to receive it.

The reason bodhisattvas are free from hunger and thirst is that they take non-hearing alone as food, non-seeing as drink, and few words as a hundred flavors. Desire is pure and equal. Desire is like empty space—vacant and free of dust, simple and tranquil like nirvana. They regard all that is seen as an illusory transformation.

This is the bodhisattva’s equal contemplation of all dharmas in approaching lustful desire.

Again, he said to Universal Chief:

– How does a bodhisattva equally approach anger? - Dharmas originally have no cause or condition for anger.

Universal Chief, anger arises from confrontation; without confrontation, it does not arise. It is born through dependence. Though there is no self, one calls it “self” and creates immeasurable deeds.

Just as trees and plants grow initially from various kinds of sprouts, the forming of resentment brings danger and harm. Sound is naturally empty, without perception or thought. It is like sitting quietly beneath a tree and imagining that one is rubbing the wood to obtain fire, only for the fire to burn that very tree. Although the causes and conditions disperse, they all return to the root from which they arose. When the fire is extinguished, nothing remains. Empty space gives rise to bodily form; the cry of a deer is also like this. Because of desire, one measures and compares; both are empty.

The wise clearly understand this and do not give rise to anger. The condition arises from sound; it does not reside within the body, does not come from outside, and does not arise from emptiness. It arises from other conditions and is established through confrontation; each distinguishes various categories, leading to superiority and inferiority.

A bodhisattva abides in equality and is without anger. Like the wind sowing calamity, there are resentment and contempt. If one knows the skillful means by which perception establishes conditions, then foul and evil sounds are likewise so.

Because anger is empty, when anger arises it turns back and burns oneself; no one can take one's place. Yet one indulges this physical body and, through one's own indulgence, speaks evil words, unable to restrain oneself. When merit is exhausted, calamity arrives, just as a lamp burns by means of sesame oil; when the oil is spent, the flame turns back and burns the wick.

Anger is likewise, and no one can offer rescue. One who can discern anger sees that it is wholly without form. Examining sounds and hearing with equanimity, one sees that the roots of anger, wrath, and hatred are alike: they have no root and cannot be grasped. When one discerns the Dharma-realm, one sees equality.

The mind is encompassed by the four fears, with wrath foremost among them. Because wrath is obstinate, actions are created. The mind is empty; the moment a thought arises, it immediately ceases, yet this process never finally ends. In a state of alarm, the mind cannot deliberate and virtue is thrown into disorder. When thought is brought to an end and there is no recollective thinking, there is no lustful desire.

Lustful desire is craving that arises from the mind. For one without lustful desire, whence could anger arise? When the mind moves, thoughts arise, just as the movement of a venomous dragon immediately gives rise to anger. When the mouth opens, offenses enter, as rivers and streams flow toward the sea. It is as though the entire realm of heaven and earth were consumed by fire, leaving nothing whatsoever.

When one contemplates within, anger cannot arise. Why? Because the ten directions are equally the same, there are no three evil paths, and an equanimous mind is free from anger. Without anger, there are no three poisons. Without the three poisons, upon what conditions could illness depend? Whatever illnesses one may have will all be destroyed. Sentient beings in the three realms take form from the mind. Because of anger, they contract this illness, yet do not repent or reproach themselves. For seventy-five days and seventy-five nights, three times each day, they should lament and reproach themselves.

The bodily form established in this present life is fashioned by the mind. One has harmed human beings and hunted or trapped with nets the flying birds and running beasts of the three realms; one may have confined birds in cages, injured their bodies, or broken their four limbs. Consequently, one's hands and feet are now lame and crooked, unable to bear burdens. One caused those beings still greater pain and rejoiced in what was done to them.

Foolish people do not know that they are turning back to harm themselves. Throughout the year, their bodies suffer grave illness. As with the harm they have done, wherever they go, no one can help them. If a poisonous thought of anger arises, once resentment becomes fierce, they may use blades and weapons, take up bows and arrows intending to strike and shoot one another, or wield sickles and axes intending to sever people's heads. In this way, they have transgressed against sentient beings of the three realms.

If any great bodhisattva suffers bodily infirmity, pain, or illness—whether slight or severe, all being alike without distinction—one should know that the bodhisattva has transgressed against sentient beings in the three realms. According to the place where the pain occurs, the bodhisattva should call upon the names of the sentient beings in the three realms, examine and reproach himself ever more deeply, prostrate himself, spread out his hair, shed tears, and repent before the Three Honored Ones.

Within the Three Honored Ones are six matters, called the six paramitas, which cure illnesses within. Externally, there are also Three Honored Ones and six paramitas, which cure illnesses without.

Universal Leader again asked:

– What are the six matters possessed by the Three Honored Ones within?

The Buddha replied:

– The Three Honored Ones within are:

First: the honored mind, which consoles sentient beings in the three realms, teaches and reveals great illumination, and enables them all to attain peace and security. This is called faith in the unsurpassed, right, and true, and is also designated the Tathagata, the One of Equal and Right Awakening.

Second: the honored ear, which always abides in quiet and unadorned places, flying back and forth throughout the ten directions, reaching the human realm, the heavenly realms, and even the deepest, darkest places. It hears and knows everything but does not speak. Tranquil and unconditioned, it merely travels everywhere, conveying what it apprehends back to the mind.

– One: From the outset, every word spoken is without discrepancy; this is called Vimalakirti.

– Two: Upholding all the precepts.

– Three: Universally liberating everyone.

– Four: Great patience.

– Five: Faith in all Buddhas.

– Six: The mind of the Tathagata.

– Seven: Having become pure, becoming purer still.

– Eight: Remaining unmoved.

– Nine: There is nowhere that is not peaceful and joyful.

– Ten: The great city of Vaisali has nowhere that does not admit and embrace all.

These ten virtuous qualities are identical with the body of the Tathagata.

Third: the honored eye, which always abides in the Form Realm and the Desire Realm, never exalts itself, and guides all sinful people. It flies throughout the ten directions, luminous within and without, yet no one sees it. It also possesses ten virtuous qualities:

– One: Manjusri.

– Two: Entering everywhere.

– Three: Entirely eliminating purity and impurity.

– Four: Always pure.

– Five: Radiant as the sun and moon.

– Six: Revealing the way and guiding all sinful people.

– Seven: No one can defile it.

– Eight: Guiding people throughout the ten directions.

– Nine: Its outflows are exhausted, and no defilements remain.

– Ten: Having faith in the Tathagata and protecting and sustaining everyone.

These are the Three Honored Ones within.

One should always practice great loving-kindness and great compassion, mercifully contemplating the suffering of birth and death. One should know that the multitudes of living beings in the three realms must not be destroyed, for to destroy them is to destroy the Three Honored Ones. One should always feel shame, take refuge, entrust one's life, and repent.

Those Three Honored Ones are:

First: purity of mind, named Papiyan.

Second: purity of desire, named the Lion King.

Third: purity of form, named the Golden-Winged Bird.

Universal Leader again asked:

– According to what Dharma are these Three Honored Ones so named?

The Buddha replied:

– When the mind puts an end to anger, all maras are subdued. The mind is the spirit of the body and is named Papiyan. Broadly speaking, all wholesome thoughts that follow and protect it are good.

– The Lion King is the spirit of the ear. The ear does not receive any dusts. Alone within the three realms, it patiently bears all perceptions and does not contend with them; therefore, it is called the Lion King. Broadly speaking, it fears nothing whatsoever, always serves as a guiding teacher for the ten directions, will become a Buddha, and always serves as a seat without ever growing weary.

– The Golden-Winged Bird is the spirit of the eye. What enters the eye is form, and form immediately ceases. It flies throughout the ten directions, and no one can know it. It subdues the maras and tramples upon the dragons. The dragon spirits resist it and give rise to angry thoughts. The Golden-Winged Bird hovers above the surface of the sea, its shadow appearing in the water; all the dragons are terrified and dare not emerge.

Papiyan transforms into a dragon and wishes to experience enjoyment, but the eye-skandha has already been severed. The Golden-Winged Bird above always manifests hundreds of thousands of terrifying forms. Even golden radiance and the moon's starlike radiance cannot equal them. The moon's starlike radiance cannot compare with the feathers of the Golden-Winged Bird. Thus, within the three realms, the Golden-Winged Bird alone is mighty and uniquely honored.

If anyone serves as a guide leading others to the fruit of Buddhahood, I shall always remain above that person and illuminate him with the golden feathers upon my body, causing his entire body to acquire a golden hue. Of all who behold him, none will fail to rejoice.

The Buddha taught:

– These Three Honored Ones and six causes are the six inner paramitas. Therefore, when bodhisattvas practice the six paramitas, they do not destroy impermanent form, but personally grieve and contemplate the suffering of birth and death. Those who know how to contemplate birth and death do not possess the six paramitas. If a great bodhisattva's body is not at ease, one should know that the bodhisattva has opposed the six inner paramitas and has not accorded with them. Following these teachings, the bodhisattva should reflect as explained above, bind and restrain his own body, and not stubbornly claim to be without offense. If he does not desist and repent with utmost sincerity, before long he will bring about his own death. This is not something that even a skilled physician can cure.

Universal Leader again addressed the Buddha:

– What are the Three Honored Ones and six matters without?

The Buddha replied:

– First: the honored Buddha.

– Second: the honored Dharma.

– Third: the honored bhiksu Sangha.

There are also Three Honored Ones. What are these three?

– First: the honored purity.

– Second: the honored form.

– Third: the honored desire.

Universal Leader again addressed the Buddha and asked:

– How are these Three Honored Ones applied?

The Buddha taught:

– First: relinquishing sensual desire and practicing giving, one obtains bodily merit. This is the “Perfection of Giving.”

– Second: relinquishing form and observing the precepts, one attains bodily purity. This is the “Perfection of Morality.”

– Third: relinquishing all defilements and practicing great patience in order to leave all perceptions far behind, one attains pure wisdom. This is the “Perfection of Patience.”

– Fourth: knowing that the Sangha of bhiksus is pure, one relinquishes all matters arising and ceasing through causes and conditions, thereby cultivating diligence, reaching the place of awakening, and abiding in the stage of purity. This is the “Perfection of Diligence.”

– Fifth: knowing that the Dharma is pure, one relinquishes all wrong thoughts and conditioned perceptions, concentrating the mind upon a single point. The body becomes peaceful and secure, and one knows the past, present, and future. This is the “Perfection of Meditation.”

– Sixth: knowing that the Buddha is pure, one relinquishes every attachment, reaches the state of “non-abiding,” deeply enters the essential true Dharma, realizes emptiness, entertains no conception of nirvana, and knows that everything is originally empty. This is the “Perfection of Wisdom.”

The Buddha taught:

– These are the six external perfections. Thus one clearly understands the twelve inner and outer matters of Dharma. Moreover, they open into twelve gates. Although one understands them clearly, because one does not restrain oneself, perceptions arise as soon as causes encounter their objects. This causes the mind to become unrestrained and incapable of patience; one gives free rein to mind and speech, conceives anger, and utters malicious words. The twelve links of dependent origination are then formed, and one continues revolving through the three realms without escaping the five destinies. Great bodhisattvas and others neither reproach the inner nor the outer; everything is unobstructed, like the moon’s reflection in water. If sounds are equal, there is no sound of anger; originally they are equal, without root or boundary. By discerning the Dharma realm, one sees equality. This is the bodhisattva’s equal approach to anger; such is the Dharma of mind.

He further addressed Universal Chief:

– How does a bodhisattva equally approach delusion? Delusion arises from nothingness. Upon contemplating delusion, one finds that it does not exist. If nothing is possessed, then delusion is originally empty, entirely without madness or darkness. One who harbors no evil aspirations is unobstructed like empty space, for empty space is void and quiescent. Conceptions obstruct the quest for emptiness. In producing delusion, one establishes what is unreal as real and thereby gives rise to resentment. The activity of delusion is to seek names in order to understand words. One proclaims a name to be pure and unsullied, yet joy is difficult to attain; failing to understand the dharmas, one mistakenly conceives impurity, obstruction, shame, emptiness, and formlessness.

It is like a man who wishes to cross empty space but has no wings. Because his action accords with no principle, he cannot enter emptiness, nor could he do so even after hundreds of millions of kalpas. Though he constantly encounters it, he cannot know the beginning or end of emptiness.

Delusion is likewise: its beginning and end are inconceivable; it conceals and darkens, allowing no illumination to unfold. The life of one without aspiration once again overflows, like abiding in the midst of empty space without knowing any direction. There is no accomplished person and no one able to bring liberation.

Even though hundreds of thousands of millions of nayutas of habitual tendencies, desires, concealments, and darkness exist, such people never tire of them. They are perpetually hungry and thirsty, never satisfied, like a child fond of colors who blows a bubble full, but whose breath is short, so that as soon as it leaves his mouth, it vanishes.

Transgression and merit are empty like bubbles. The quest for goodness, truth, and loftiness is likewise. Humility and purity are likewise. If one follows the ignorant, what one seeks cannot be attained; coming is empty, and going is also empty. A person who harbors transgressions does what is good yet does not abandon what is evil. Seeing wholesome deeds, such a person does not learn to follow them but devotes himself solely to mistaken knowledge. One who practices in this way is said to possess bottomless ignorance. When the root is severed, there is no form of a root; being without root and without any abiding place, it cannot be completely severed.

If ignorance cannot be severed, delusion likewise cannot be attained. Just as beings who are like illusions and transformations cannot be bestowed upon anyone, suppose, by way of analogy, that in a single day all classes of beings throughout the three realms were delivered and caused to attain nirvana, while the Buddha’s lifespan and abiding in the world continued for incalculable hundreds of millions of kalpas. The work of rescuing ordinary beings and universally delivering everyone would be inexhaustible, because one had established a realm of people without perception, whose dark ignorance is like an illusion and cannot be attained.

Contemplation of the Buddha’s purity and delusion are the same; these two are not different. If anyone can contemplate equality, that person can turn his thoughts toward the path. Delusion and wisdom are the same, without any obstruction. The multitudes of blind beings are likewise equal and inconceivable.

A deluded person cannot calculate or know the traces of the mind. That person’s mind is empty and without limit. Dark ignorance is limitless because it cannot be attained; it is empty, attached, and nameless, for it depends upon what has form. What is unseen can never be grasped. If the nature of the mind’s ignorance possesses absolutely nothing, from where could anything be brought forth to arise as anger? Examining and finding neither self nor ego, if delusion has not arisen, what kind of darkness could there be?

Just as delusion has no location, the Buddha’s path is likewise. Understanding the absence of boundaries, one knows that all dharmas are nondual. Discerning the equality of sounds, one contemplates their obscure echoes. Understanding that clouds are all alike—dark ignorance being like clouds—one discerns equality and thereby clearly understands mental concentration.

This is the bodhisattva’s equal approach to delusion.

He further addressed Universal Chief:

– How does a bodhisattva equally approach the unwholesome? The activity of desire has no form; the activity of anger has no location; one does not engage in the conduct of delusion. One knows that all people are equal and that all defilements are likewise equal. All arising and cessation are the same. Understanding the equality of nothingness—empty, unpossessed, and entirely pure in this way—is the bodhisattva’s equal approach to the unwholesome.

He further addressed Universal Chief:

– How does a bodhisattva equally approach the roots of wholesome virtue? Beings cultivate goodness through innumerable activities of mind. All activities are the same, without any activity being different. They practice only a single conduct and do not obstruct present activity. By understanding that activity is nondual, one can realize equality. Because one knows that all activities are equal and like illusions, and that form and sound are alike, one clearly understands the sounds of speech. The sounds of speech are nondual, like echoes and reflections; they come and go everywhere, yet have no location. The roots of virtue are likewise, like illusions and transformations. This is the bodhisattva’s equal approach to the roots of wholesome virtue.

He further addressed Universal Chief:

– How does a bodhisattva equally approach the conditioned? Existence and nonexistence all arise from thought. That thought itself is an empty thought, immeasurable upon examination, difficult to calculate, without frontier or boundary, arising as perception. Perception arises from conditions of thought, and its reckoning is likewise inexhaustible. Clearly knowing equality to be infinite, without form or appearance, one expounds that all is equally quiescent and sees everything as peaceful, already peaceful and already excellent, without reckoning it impermanent. This is the bodhisattva’s equal approach to the conditioned.

He further addressed Universal Chief:

– How does a bodhisattva equally approach the unconditioned? The root is pure and the Dharma is quiescent; there is no conjunction, form is indistinct, and sound is false. When contemplated as equal, sound is without words or teaching, and all is unconditioned. Contemplating equally all attachments to words and sounds in this way is the bodhisattva’s equal approach to the unconditioned.

He further addressed Universal Chief:

– What does it mean for a bodhisattva to reach equality through equality? Within the conditioned, he does not abide in the conditioned. All formations are equally unobstructed, like space, and he does not abide in the three realms. The three realms are fundamentally empty, so why seek nirvana? Nirvana is quiescent, without coming forth or entering, without words or exposition, until perfect peace is attained and all sentient beings, countless in number, are delivered and liberated. The Dharma-body is like space: it neither joins nor disperses, neither passes nor returns, neither comes nor goes, but is empty and quiescent like space. This is a bodhisattva reaching equality through equality.

As the Blessed One spoke these phrases, such practice had truly never occurred before; it was inconceivable and rare in the world.

At that time, twelve thousand bodhisattvas all attained the patience of non-arising. Seventy-two hundred thousand kotis of devas and humans all brought forth the aspiration for unsurpassed, right, and true enlightenment. Two million six hundred thousand bhiksus exhausted the outflows and attained liberation of mind. Six thousand bhiksunis all brought forth the aspiration for unsurpassed, right, and true enlightenment. Two thousand two hundred faithful laymen and one thousand eight hundred faithful laywomen also all brought forth the aspiration for unsurpassed, right, and true enlightenment.

Then Pǔshǒu, the True Youth, again addressed the Buddha:

– Blessed One! I beseech the Great Sage to expound the names of these samadhis. Through them, bodhisattvas attain the highest virtue and their faculties become luminous and keen. Hearing the causes underlying the names of these samadhis, they will attain all Dharmas. Although they may not yet have fully penetrated all excellent and illuminating matters, they can subdue those deluded by wrong views. They delight in a single kind of written character, clearly distinguish every kind of written character, and use every kind of written character to comprehend a single kind of written character. Their wisdom and eloquence are immeasurable. They expound the true Dharma for all beings, distinguishing and comprehending it clearly, correctly accord with the patience regarding Dharmas, bring all practices into a single characteristic, attain immeasurable and limitless discourse, and clearly understand the discourse of the four analytical eloquences.

At that moment, the Blessed One told Pǔshǒu, the True Youth:

– Listen attentively and reflect well. I shall now distinguish the beginning and end for you, worthy one.

Pǔshǒu replied:

– How excellent! We wish to hear it.

The Buddha said:

– There is a samadhi called “Freedom from Immeasurable Defilements.” If a bodhisattva attains this concentration, he sees that all forms everywhere are pure.

The Buddha told Pǔshǒu:

– There is a samadhi called “Diamond-Shattering.” If a bodhisattva attains this concentration, the brilliance of his wisdom eclipses all the light of the sun and moon.

There is a samadhi called “Perfectly Accomplished Radiance.” If a bodhisattva attains this concentration, his majestic and precious radiance blazes forth, overshadowing all Brahma kings and Sakras throughout the three realms. All become peaceful and secure, while the brilliant light of the devas suddenly ceases to appear.

There is a samadhi called “Relinquishing the Realms.” If a bodhisattva attains this concentration, he completely eradicates all afflictions of lust, anger, and delusion amid the assembly.

There is a samadhi called “None Can Withstand.” If a bodhisattva attains this concentration, he illuminates all Buddha-lands throughout the eight directions, above and below.

There is a samadhi called “The Non-Arising of All Dharmas.” If a bodhisattva attains this concentration, he comprehends all the Buddha’s teachings in the scriptures, distinguishes their essential meanings for the assembly, and reveals and expounds subtle karma without attachment.

There is a samadhi called “Mindless Thunderous Sound.” If a bodhisattva attains this concentration, the sound of his speech reaches as far as the Brahma Heaven. None can surpass his teaching throughout the ten directions, and it is heard everywhere, even in places obscured by darkness and impediments.

There is a samadhi called “Understanding All That Delights the Minds of Beings.” If a bodhisattva attains this concentration, he can bring joy to sentient beings and, in accordance with their inclinations, free them from the conditions that bind them and obstruct understanding, so that the entire assembly attains peace and security.

There is a samadhi called “Unassembled Manifest Joyous Diligence.” If a bodhisattva attains this concentration, he beholds the unconditioned, without boundaries or delusion. What comes before and after is completely seen, heard, and penetrated, and he can transcend every sphere he enters.

There is a samadhi called “Mindless Precious Virtue Delighting in the Worlds.” If a bodhisattva attains this concentration, he manifests spiritual powers and establishes teachings to transform sentient beings.

There is a samadhi called “Convergence of the Conditions of All Sounds.” If a bodhisattva attains this concentration, he understands all sounds and speech, comprehends one written character through innumerable written characters, and expresses innumerable written characters through one written character. Because he understands both inner and outer written characters, he feels compassion. Those within do not attain them, and those without do not understand them; yet inner and outer correspond, and there are no other written characters.

There is a samadhi called “Accumulation of Many Wholesome Virtues.” If a bodhisattva attains this concentration, he distinguishes wrongdoing and merit, illuminates equality, and can bring abundant joy to all sentient beings. He enables them to hear the voice of the Buddha, the voice of the Dharma, the voice of the assembly of sravakas, the voice of pratyekabuddhas, the voice of bodhisattvas, the voice of the paramitas, and the voice of omniscience. Whatever he utters is without sound, and he clearly knows the profound essentials of all karma.

There is a samadhi called “Arising of All Dharanis as the King of All.” If a bodhisattva attains this concentration, he distinguishes all the immeasurable dharanis and enables beings to penetrate the essential meaning of all unobstructed Dharmas.

There is a samadhi called “Purifying All Eloquence in the Practice of the Unconditioned.” If a bodhisattva attains this concentration, he completely eliminates all speech and sound. No verbal teaching remains, nor any echo; there are neither words nor instruction, nor is there anything possessed.

Then Pǔshǒu addressed the Blessed One:

– I beseech the Great Sage: should the merits of this scripture be taught for the sake of this coarse and defiled body?

The Buddha replied:

– They should be taught.

Pǔshǒu addressed the Buddha:

– If a bodhisattva hears this scripture without doubt, brings forth the resolve to receive and uphold it, reads and recites it, and expounds it, then in the present life he will attain subtle eloquence, intelligent eloquence, joyful eloquence, and profound eloquence. He will not form factions, but will constantly cultivate a loving mind to aid sentient beings and will neither harm nor injure their minds. Why is this? If he reflects upon what has been done and practices in accordance with that measure, he will know with certainty that it follows him personally and has never departed from him.

The Blessed One then praised Pǔshǒu:

– Excellent! Excellent! What you have said truly accords with my intent. Just as generosity brings great wealth without fail, and observing the precepts leads to rebirth in heaven without fail, so too does this scripture: studying it leads to eloquence without fail, and all attain their fundamental resolve. Just as the rising sun illuminates the entire world and dispels all darkness, so too does this scripture: those who study, read, and recite it attain eloquence that penetrates everything. Just as a bodhisattva seated at the place of enlightenment beneath the Bodhi tree attains unsurpassed, right, and true enlightenment and becomes the Supremely Enlightened One, so too does a bodhisattva who studies, reads, and recites this scripture assuredly attain eloquence and dispel all doubts.

Therefore, Pǔshǒu, if a bodhisattva now wishes to bring forth eloquence, clearly understand, and discern all Dharmas, then upon hearing this scripture his mind should no longer hesitate. He should receive and uphold it, expound it, read and recite it, and extensively explain the meaning of the scripture to the assemblies.

Then the bodhisattva Líkòuzàng, standing before the Buddha, addressed him:

– After the Buddha’s parinirvana, if anyone receives and upholds, reads and recites, and expounds this sutra and Dharma, revealing and explaining its meaning and principles to the assembly, this humble one will draw near to them and proclaim and explain it, elucidating its ultimate purport, so that they may no longer harbor doubts and may swiftly attain eloquence.

At that time, the evil Mara, sorrowful and shedding tears, went before the Buddha and addressed the Blessed One:

– I humbly beseech the Blessed One not to establish this sutra. The Tathagata, the Perfectly True One, the Supremely and Perfectly Enlightened One, ever nurtures vast compassion: whenever anyone suffers, he bestows great peace and happiness upon them. O Great Sage, how fortunate! I respectfully implore you to dispel my delusion. In former times, when the Blessed One first sat beneath the tree, he expounded this sutra and Dharma at the place of awakening. Now, once again, you expound this scripture. My heart is now filled with anxiety, anguish, and sorrow. When the Tathagata first attained Buddhahood and brought deliverance, I opposed you, but could not prevail. All will attain the irreversible path of unsurpassed, right, and true enlightenment and accomplish supreme perfect awakening. If ordinary beings hear this sutra, hear its sound, or remember its name, they will all attain the path and be led to nirvana; they will empty my realm and leave Mara’s palaces vacant. The Great Sage comforts and nurtures beings and establishes great compassion; I now humbly beseech you to take pity on me and grant me aid.

The Buddha told Mara:

– Papiyan, do not be afraid, do not be terrified, and do not grieve. Not all sentient beings will enter nirvana. Nor does the Tathagata establish this sutra.

Hearing the Buddha’s words, Mara rejoiced with delight, a wholesome mind arose within him, and he suddenly disappeared.

Manjusri addressed the Buddha:

– For what reason did the Tathagata expound this teaching to Mara?

The Buddha told Manjusri:

– This scripture abides in non-abiding; therefore, I spoke these words to Mara. I do not establish this sutra—this is true and not false. All dharmas abide in non-abiding; they cannot be apprehended, are beyond verbal teachings, and transcend both extremes. Root and branches are equally level, and thus, in ultimate truth, there is no root. The Dharma-realm is like a balance, equal like empty space: neither existent nor nonexistent, true and without differentiation. Now, as this sutra circulates throughout Jambudvipa, auspicious signs will appear in the world.

As soon as the Blessed One established the true Dharma, a voice was spontaneously heard throughout empty space:

“Exactly as the Buddha has taught: it is true and not false.”

The Buddha told Ananda:

– Receive the essential purport of this Sutra of the Universal Gateway Chapter; uphold, read, recite, proclaim, and teach it so that all may study it together.

He further told Ananda:

– The treasury of scriptures contains eighty-four thousand Dharma teachings, all equal to and no different from this sutra. Why is this? Because a single sentence of this sutra universally enters all the immeasurable essential purports of the wisdom-gates of the Dharma-realm. Only the Tathagata can discern and fully comprehend them. Sentient beings understand that scripture and thereby accomplish the path; only thereafter do they expound the treasury of scriptures containing the eighty-four thousand Dharma teachings.

Therefore, Ananda, you should receive and uphold it, and not allow it to perish. You must carefully preserve and safeguard it, so that all people may receive, uphold, read, and recite it.

When the Buddha had finished expounding this sutra, the bodhisattva Vimala-garbha, Manjusri the Ever-Youthful, the venerable Ananda, the devas, people of the world, gandharvas, asuras, and the others heard this sutra, rejoiced, bowed their heads in homage, and withdrew.