佛說無言童子經

Thus have I heard. At one time, the Buddha was dwelling on Mount Gridhrakuta near the city of Rajagriha, together with a great assembly of 1,250 bhiksus and innumerable great bodhisattvas. At that time, in the city, the foremost wife of General Simha conceived a virtuous son. A deity in the sky proclaimed in a loud voice, saying: “Young child! You must uphold the teaching of the Way, carefully contemplate the scriptures, and speak no words of the mundane world. Clearly understand the skillful means for liberating the world! Speak little and utter few words; abandon worldly customs, return to the true meaning, and do not choose ornate phrases with which to embellish your speech.”

The child heard this instruction from afar. He never cried or made any sound. From the beginning, he did not display the usual behavior of an infant. For seven days his countenance remained joyful and showed no sign of weariness, and people came to gaze upon him without ever tiring of the sight. Some said: “Why raise a child who makes no sound?”

His parents replied: “Whether this is good or ill depends upon his former lives; we shall raise this child. Why? Because when we now behold him, his majestic bearing and countenance are upright, wondrous, imposing, and unfathomable. No ordinary person can compare with him. This is true and not false.”

Thus, when his parents, relatives, and friends saw that the child made no sound, they all gave him the name Vowless.

Thereafter, the child Vowless gradually grew. By the time he was eight years old, people came from the four directions to behold him and never tired of doing so. Whenever there was a place where a Dharma assembly was being held and its meanings explained, the child would immediately go there, make inquiries, and listen to and receive the teaching of the Dharma. At all other times, he remained tranquil and silently contemplative, saying nothing.

One day, that child went with his parents, the five classes of relatives, friends, and acquaintances to Mount Gridhrakuta and approached the Buddha. He bowed his head at the Buddha’s feet, circumambulated him three times to the right, then stood before the Blessed One with palms joined. He saw innumerable bodhisattvas assembled there—hundreds of thousands of kotis from the worlds of the ten directions. Each was seated upon a pure and magnificently adorned seat, with a heart filled with joy and wholesome intentions arising within.

Shariputra then addressed the Buddha, saying:

“O God among gods! This is Vowless, the son of General Simha. He is handsome and beautiful, and his majestic radiance is unfathomable and imposing. Yet he refrains from speech and utters no words. What residual misfortune from a former life caused him to be born without a voice and unable to speak?”

The Buddha told Shariputra:

“Stop! Stop! You must not slight the child Vowless! Why is this? This person is a bodhisattva mahasattva. In the times of past Buddhas, he planted every root of virtue, made offerings to innumerable perfectly enlightened Buddhas, and bowed his head at their feet. He attained non-retrogression and will realize unsurpassed, perfect, true enlightenment. When he was first born, a deity in the sky proclaimed in a loud voice: ‘Young child! You must embrace the aspiration for the Way, contemplate the scriptures, and engage in no worldly discourse.’ For this reason, this bodhisattva now remains tranquil and does not speak. Having received this gentle instruction, at the age of eight he single-mindedly binds his tongue and says nothing, and through such simplicity practices the four dhyanas.”

The Blessed One further told Shariputra:

“Among the beings here, all who are able to behold the bodhisattva Vowless will accord with the teaching of the Way because of his wordlessness. Therefore, today a great assembly has gathered. The Dharma of the sutra shall be taught, instructing, transforming, guiding, and benefiting innumerable, incalculable multitudes of people.”

Thereupon, the bodhisattva Vowless, while remaining just as he appeared, entered samadhi and manifested an auspicious sign. He caused all the shravakas and the assemblies of bodhisattvas, devas, dragons, ghosts and spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, bhiksus, bhiksunis, upasakas, and upasikas—the entire congregation—to produce magically from the palms of their right hands great lotus flowers as large as cartwheels. These lotuses possessed a multitude of fresh, beautiful, and wondrous colors, and their fragrance was immeasurable. All who beheld them rejoiced in their hearts.

Upon those lotus flowers, magically manifested bodhisattvas naturally appeared, seated cross-legged in the lotus posture, their bodies adorned with the thirty-two marks. After the bodhisattva Vowless had manifested these great spiritual powers, he bowed before the Blessed One and once again took refuge with his whole life. The bodhisattvas seated upon the lotus flowers joined their palms, lowered their bodies, and likewise took refuge three times.

The moment the bodhisattva Vowless recited with his own mouth this verse of homage and refuge, worlds of Buddhas as numerous as the sands along the banks of the Ganges naturally trembled in six ways. A great sound resounded everywhere. The devas in the sky uttered praises like peals of thunder, celestial flowers of every kind rained down, and musical instruments sounded without being played.

Relying upon the awe-inspiring spiritual power of the Buddha, and having fulfilled his great vow, the bodhisattva Vowless rose into the air to a height of forty-nine feet above the ground. The great bodhisattvas did likewise. While in the sky, the Mahasattva Vowless and the other bodhisattvas, though speaking with different mouths, spoke with one voice and praised the Buddha in verse:

Without form, he manifests form,

Yet he does not abide in form.

Wishing to instruct and transform sentient beings,

He manifests a body and gives teachings.

The Buddha is a convergence of no form,

Nor is he attached to the conditioned.

He has crossed beyond all that can be numbered;

Thus the Guide manifests a body.

The thirty-two marks shine forth,

Accompanied by the eighty excellent characteristics.

With these he adorns his body,

And for the assembly expounds the wondrous Dharma.

The Dharma itself is free from conception,

And likewise has no reverberation.

It cannot be apprehended and is without sound;

Free from thought, quiescent, and subtle.

The Buddha awakened and fully understood the Dharma,

While seated beneath the tree of enlightenment.

That Way he teaches is emptiness;

In words, there is nowhere from which to speak.

This Dharma is a formless Dharma;

Though one seeks its characteristics, they cannot be found.

By means of the formless Dharma,

What could there be to say?

Out of compassion for the multitude of beings,

Through the Buddha’s great benevolence,

He makes distinctions without obtaining anything;

His words are never spoken out of season.

Clearly understanding that nothing can be attained,

Realizing emptiness without obtaining anything,

He is well able to nurture such persons;

The Buddha’s meaning has no name or designation.

Verbal teachings are conditioned;

The Buddhas make use of spoken words,

Yet such categories possess nothing,

And the unconditioned is not self-originated.

Just as forms are impermanent,

The Guide manifests appearances in dependence upon conditions.

This Dharma possesses nothing;

For the assembly, he speaks this sutra.

Until reaching the age of eight,

My mouth had never spoken.

When I was newly born,

The devas proclaimed in a loud voice

That I should contemplate the scriptural canon,

While my ears did not heed mundane sounds.

Bearing the practice of the Way in this manner,

My mouth also had nothing to say.

If Vowless were to teach,

Words and phrases could not fully communicate it.

Yet by using words, there is speech,

A wondrous radiance, pure and clear.

Mindful of my vow to attain the Buddha Way,

My resolve rests in the honored Mahayana.

I shall proclaim and exalt the revered teaching,

And attain Buddhahood as a Blessed One.

The mind of enlightenment cannot be apprehended;

It contemplates the signless and the wordless.

Therefore it is said: the Way is empty;

It unties all bonds, radiant and clear.

Thereupon, the child addressed the entire assembly, saying:

– The Path and verbal teaching are equal, without distinction; they cannot be seen or grasped, and what can be spoken cannot be perceived. The mouth speaks of the ultimate Path, yet one who describes it as a path and seeks something thereby, hoping to attain that place, possesses nothing. Since no place can be attained, there is nowhere to abide. Abiding in this way is the abiding place of the Path. The perfections are likewise so, as are the countless other roots of virtue. In relation to verbal teaching, there is also nothing spoken; there is only sound, without words. Again, to speak of giving—what has been given and what will be given—is giving directed toward something. Abiding in the Path, all things are equal. The mouth speaks of compassion, and the teaching of the Path of giving also practices loving-kindness. That Path is spontaneous, impartial like empty space. When the mind has clearly understood, whatever is expressed may all be said to be pure. That Path is all-pervading, empty, and upright in this way. The actions of the body, the speech of the mouth, the thoughts of the mind, relinquishing, giving, and so forth—when differentiated, all are defilements. Only this is called the perfection of giving. The act of encouraging and assisting others is likewise so. Giving is not a favor bestowed by the Path. What is called the Path does not depend upon giving. These two things are merely provisional sounds. They are forever without attachment and without form. If one receives the teaching of the Path in this way, this is called the bodhisattva practice. Only this is called the perfection of giving. For the giver, there is purity. One bestows gifts without thinking of recompense; when the ear hears the precepts, one does not abide in form. There is nothing produced and nothing extinguished. This is morality! It is likewise so: if the activities of body, speech, and mind create nothing, then nothing exists, yet one returns to making distinctions. When causes and conditions are explained as coming together, the spoken designation of those causes is called morality. As with spoken words, so it is with morality; these two things are both without form. All deeds relating to the precepts are provisional; words contain no clauses or phrases. In speaking of the Path, there is no verbal exposition. The mouth has merely gratified the mind. Through karma there are the precepts, and encouragement toward the virtue of the Path. Morality is said to be the Path in order to illuminate morality. All is formless, like empty space. One who can clearly understand this is said to "walk alone, requiting conduct through observance of the precepts"; one can reach the unsurpassed state beyond compare, enter equal enlightenment, and attain the wondrous, profound Path, layer upon layer, difficult to reach.

Thereupon, he praised in verse:

As are words, so is the Path;

It cannot be held or seen.

Words have nowhere to be perceived;

Thus I speak of the Blessed One's Path.

One vows and aspires to seek the Path,

Yet the vow has nowhere to abide.

Without abiding, there is no location;

Thus is the Path established.

So too are all the perfections

And the creation of every virtue.

Words are provisional sounds;

Speech is without speech.

What should be called giving—

What is given and what will be bestowed—

Only then accords with one who receives alms;

All abide equally in the Path.

The mouth freely proclaims giving

And expounds the matter of the Path.

That Path is also spontaneous,

Equal like empty space.

If one can clearly understand the mind,

Then the words spoken by the mouth—

All of them are pure and clear;

Hearing purity, all reach the Path.

Body, speech, and thoughts within the mind

Relinquish all defilements.

Such too is encouragement;

This is the perfection of giving.

Giving does not support the Path;

The Path does not rely upon giving.

These two are provisional names,

Without attachment and without form.

If there is nowhere to depend,

The Path is received in this way.

If one does not hope for recompense,

That is called giving.

Suppose one hears the precepts

And does not abide in shape or form;

Neither arising nor having any place of cessation—

This is the characteristic of moral conduct.

Not practicing morality is likewise so;

There is no distinction among body, speech, and mind.

There is no action and nothing possessed;

Speech exists only provisionally.

Words arise through the conjunction of causes and conditions;

The precepts are spoken as a designation.

Just as morality and my perfect equality are,

These two things are free of outflows.

All matters subject to the precepts

Are entirely provisional verbal teachings.

As for realizing the meaning of the Path,

There is neither karma nor speech.

The mouth speaks of what the mind performs:

The precepts and exhortations assisting the Path.

To speak of morality and the teaching of the Path—

All are like empty space.

If this is clearly understood,

One walks alone in the moral precepts,

Wandering and abiding together with the Path,

Whose profound, wondrous phrases are difficult to explain.

The youth again said to those assembled:

– What may be called the teaching of patience is itself merely words. To penetrate the empty meaning of emptiness is patience. Patience is suchness and equality, and the three realms are likewise such. The form of patience that is spoken of has no form and cannot be seen. Only when the mind reaches such equality is it called patience. If emptiness and tranquility can be the basis of patience, then sounds, fragrances, and flavors are formed through the conjunction of causes and conditions. They possess nothing and are merely written characters. Therefore it is freely proclaimed as patience. The Tathagata, the Perfectly Enlightened One, taught three kinds of patience: patience of body, speech, and thought. If one can clearly understand this patience, it is called patience. Even if one's body is cut apart, joint by joint, and the mind bears no anger, regarding affection and the body as one regards a wall—contemplating the body in this way is bodily patience. Hearing abusive words from afar, if one can endure the unpleasant words that have been spoken, this is verbal patience. If, moreover, one enters into every fault and blemish while the mind remains pure and serene, without knots of sorrow, and the mind can discern all written characters, then the mind has entered patience. As patience is, so too is the Path; only when body, speech, and mind are all alike in this way is it called the Path. In propagating the noble teaching and offering abundant encouragement and assistance, even if all forms of diligence—the most sublime and subtle as well as the intermediate—were gathered together over hundreds of millions of kalpas, attainment still could not be obtained. If diligence itself cannot be attained, then even through the virtue of the Path nothing whatsoever is acquired, and no dharmas are obtained. This is called diligence. If one can cultivate diligence in this way, harboring no timidity and feeling no fear, this is called the supremely penetrating, great, diligent, and courageous bodhisattva, fully endowed with benevolence and righteousness.

Thereupon, the youth repeated this in verse:

What may be called patience

Is what the mouth freely proclaims.

The empty meaning of emptiness is patience;

Like patience, the three worlds are equal.

When speaking of the form and appearance of patience,

It has neither semblance nor anything that can be seen.

If the mind is equal in this way,

Only then is it named patience.

The nature of patience is empty and pure;

Flavors, sounds, and fragrances arise through converging conditions.

There are no written characters therein;

Only then is this named patience.

These three kinds of patience are proclaimed:

Patience of body, speech, and thoughts within the mind.

If one clearly understands these,

Only then is it named patience.

Though joint after joint is severed from the body,

The mind harbors no anger.

One regards the body like a wall;

This is the patience of the body.

Hearing abusive speech from afar,

One does not answer insults in return.

Entering these sounds is called patience;

Amid all spoken words, one abides in peace.

If, amid all faults and blemishes,

The mind bears no knots of attachment,

And if the emptiness of written characters is clearly understood,

Then patience has entered the mind.

As patience is, so too is the Path;

Thus are mind, speech, and body.

Only this is called the Path—

A name used to encourage and assist.

If all degrees of diligence—

Highest, intermediate, and low—

Were gathered over hundreds of millions of kalpas,

Attainment still could not be immediately obtained.

Diligence itself cannot be attained,

And nothing is acquired from the Path;

Not attaining any dharma—

That is what is called diligence.

If one applies one's strength in this way,

Without timidity or fear of hardship,

That is great diligence;

That is a courageous and mighty bodhisattva.

The youth again said to those who had come to the assembly:

– What is called meditative contemplation is itself without thought; even the meditator has nowhere to abide and relinquishes all perceptions. This alone is called the perfection of meditative concentration. One can then be tranquil and dispassionate, neither speaking nor heedless, free from all outflows, and extinguish every defilement. This is called the perfection of meditative concentration. When the mind does not impel one to come and go among the various dharmas, and within the mind one is free from mind, this is called the perfection of meditative concentration. When mind and meditative concentration constantly reach the intent of the Way, one always observes all these matters with equanimity. If one can remain impartial toward what is observed, without considering anything wrong or right, then the Buddha Way is not difficult to attain. It has neither written characters nor speech, cannot be brought to a final conclusion, possesses nothing, is neither heedless nor self-indulgent. This alone is called the perfection of wisdom. There is neither this shore nor passage to the other shore; moreover, one abides nowhere in relation to either this or that. One rightly establishes the Dharma-realm by abiding nowhere, with neither attachment nor written characters and nothing to proclaim. Being free of written characters, one no longer provisionally gives rise to any conception, yet one may receive and uphold this Dharma. This alone is called the perfection of wisdom. The six perfections are likewise so. If someone contemplates this meaning with equanimity, that person can regard all dharmas impartially and can also regard all sentient beings equally. If one can be of one equality with all dharmas, one can regard all sentient beings impartially. If one can regard all sentient beings impartially, one can regard all Buddhas equally. Having attained equality with all Buddhas, one can reverently cultivate omniscience. Therefore, bodhisattvas are valiant and fearless. This is consequently called boundless wisdom. If one can follow this instruction, one accords with the inconceivable Dharma-eye.

Thereupon, the Youth uttered these verses:

Practicing meditation, free of thought,

With concentrated mind abiding nowhere,

Cutting off every veil of perception—

This is the perfection of meditative concentration.

Dispassionate and tranquil,

Neither heedless nor subject to outflows,

Casting away every wearying defilement—

This is the perfection of meditative concentration.

Among all dharmas, the mind

Has never compelled one to come or go.

Mindless, liberated from mind,

One tranquilly reaches the other shore.

The Way and the mind alike

Are contemplated with equanimity.

If one can examine them impartially,

The Buddha Way is not difficult to attain. (equanimity)

Relinquishing written characters, without speech,

Without root and possessing nothing,

Neither delighting nor acting as one pleases—

This alone is called wisdom.

Neither here nor on that shore,

Abiding in neither that realm nor this,

Rightly established in the Dharma-realm,

One neither abides nor has attachment.

No written characters are proclaimed;

No conceptions whatsoever arise,

Yet one receives the honored Dharma—

This alone is called wisdom.

So too are all the perfections;

Having seen that all are of one kind,

All dharmas can be regarded equally,

Impartially with sentient beings.

Because all dharmas can be equal,

Sentient beings are therefore equal.

When all dharmas are likewise equal,

They are equal to omniscience.

Therefore, bodhisattvas possess

Great wisdom and heroic courage.

Those who follow this instruction

Attain the inconceivable Dharma-eye.

When those noble beings had spoken these passages, distinguishing the various courses of practice, they caused twelve hundred people to generate the aspiration for unsurpassed, right, and true enlightenment, while sixty thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas. The bodhisattvas seated upon lotus flowers immediately descended, bowed their heads at the Buddha’s feet, and then paid homage to Bodhisattva Wordless. Together they addressed him, saying:

– Bodhisattva Wordless! To repay the kindness of our holy teacher, we revere and cherish the true Dharma, serve the scriptures, and cultivate filial obedience, thereby making recompense.

The Venerable Sariputra addressed the Buddha:

– Most Revered Blessed One! Why do these bodhisattvas proclaim with their mouths such words as, “We practice filial obedience and thereby make recompense”?

The Buddha told Sariputra:

– These bodhisattvas were all inspired and encouraged by the Great Being Bodhisattva Wordless, who caused them to proclaim the teachings of the Way and expound benevolence, kindness, humanity, righteousness, propriety, and the unsurpassed, right, and true doctrine of the Mahayana. They instructed those who had not yet heard it and caused them to generate the aspiration for enlightenment. This is filial obedience whereby they repay their teacher’s kindness. Therefore, today they have come to make offerings of merit. They also wish to behold this great assembly, reverently serve the sacred Buddha, listen to and examine the scriptures, and inquire into and receive what they hear.

Thereupon, Bodhisattva Wordless addressed the Blessed One:

– I wish to ask the Tathagata, the Most Honored One, the Perfectly and Completely Enlightened One, about a doubt bound within my heart. If the Blessed One grants permission, only then shall I dare to present it!

The Blessed One then told Bodhisattva Wordless:

– Freely ask whatever remains unclear to you. The Tathagata will explain each matter to you, satisfy your mind, and leave you with no further doubt!

Sariputra said to Bodhisattva Wordless:

– Son of good family! Since you cannot speak, how can you intend to ask the Tathagata about the meaning?

Wordless replied:

– All dharmas are without written characters and without words. Why is this so? Because all sentient beings are naturally so, without verbal teachings or any conceptions. Venerable Sariputra! Because of thoughts within the mind, the mouth utters words. If there is no thought, there is nothing to say. The mind’s thoughts are all empty and unreal. “Speech” cannot speak, cannot be displayed to others, and cannot be apprehended. Questions, active thoughts, and attachment to such conceptions are all nonexistent and without written characters. That emptiness is itself without conception and does not proclaim or communicate through written characters. Those activities of thought do not express their own characteristics. I shall explain what is spoken through written characters. Written characters do not think; one must engage in conception to comprehend what written characters express. Venerable Sariputra! The twelve links of dependent origination are profound and difficult to fathom, vast and majestic indeed! What arises through causes and conditions is naturally so, manifestly possessing nothing. If what is naturally so possesses nothing, then there is no attainment or accomplishment of the Way. Venerable Sariputra! No dharma is an affair produced by causes and conditions. Relying upon non-abiding, activities arise as causes unite with conditions. Therefore, causes and conditions have no establishment or origination. Venerable Sariputra! All dharmas have neither master nor ruler, nor is there any enduring sovereign. There is no intentional thought; because one’s own conceptions range restlessly through many places, thoughts arise concerning every object, and distortions are born from them. If there is a question that is seen as difficult to ask, it is the conceptual cognition of all these dharmas. Perception and non-perception are both of one characteristic, called the characteristic of nonexistence. The reason for asking this question is precisely the bodhisattva practice of great compassion. Venerable Sariputra! Therefore, I arouse great compassion and question the Tathagata. I do not use vocal words to ask about matters, nor do I rely upon verbal teachings uttered by the mouth; rather, I abide in the questioning born of a bodhisattva’s great compassion.

Sariputra asked:

– Son of good family! If there are no sentient beings and no persons or beings, then upon what do bodhisattvas rely when they arouse great compassion for sentient beings?

Wordless replied:

“Venerable Sariputra! If beings were to reach the Path without seeking attainment, only then would one be a bodhisattva. A bodhisattva does not give rise to great compassion toward beings while conceiving of beings as truly existent, for there are no beings in whom to arouse the perception of beings.

Therefore, a bodhisattva gives rise to great compassion toward beings. If one asserts that persons truly exist, this is contrary to reality, for all beings in the five destinies are like illusions and transformations. Alas!

How grievous! These people are deluded and inverted: though no beings exist, they give rise to the perception of beings. Therefore, the bodhisattva expounds the teachings of the sutras and the Path for their sake, enabling them to realize that there is neither self nor anything belonging to a self, and that both root and branches are entirely empty.

Thus, the bodhisattva gives rise to great compassion for all beings, without destroying anything, without annihilating what exists, and without destroying the self, the person, or the lifespan. Therefore it is said that the bodhisattva enters into great compassion, guiding and benefiting beings. Seeing with penetrating clarity, the bodhisattva contemplates and discerns that all phenomena are empty.

Although adventitious defilements have penetrated all forms equally, the bodhisattva personally perceives that, to their very root, they are all pure. Therefore, the bodhisattva gives rise to great compassion toward beings.”

Venerable Sariputra praised the Bodhisattva Wordless, saying:

“Excellent! Excellent, son of good family! It is indeed exactly as you have said, without any difference. Furthermore, following the guidance of this worthy and virtuous one and listening to his eloquent exposition, I wish to pose a question. One should follow such a true person and receive this inconceivable Dharma that has been proclaimed. The words of this question should prevent the wicked maras from finding any opportunity, cause the Tathagata’s teaching to remain firmly established for a long time, and enable this assembly—devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, nonhumans, and others—to attain the immeasurable light of the Dharma and the Path.”

At that time, the Bodhisattva Wordless addressed the Buddha, saying:

“World-Honored One! You have often said that one who cultivates right view has two causes and conditions: hearing the words of others and reflecting upon that practice. Excellent, O Great Sage! I pray that the Tathagata, the One of Utmost Truth and Perfect Enlightenment, will distinguish and proclaim: What is meant by a bodhisattva relying upon the words of others? What is meant by reflection? What is meant by the right view of the noble sages?”

The Buddha told the Bodhisattva Wordless:

“Son of good family! Listen attentively and reflect well upon this! Today I shall explain it for you: how a bodhisattva relies upon the words of others, reflects upon them, and upholds the right view of the noble sages.”

“Excellent, World-Honored One! I gladly wish to hear it!”

The Bodhisattva Wordless and the great assembly received the instruction and listened attentively. The Buddha taught:

“Son of good family! If a bodhisattva exhorts and guides beings to enter the Buddha Path, this is a bodhisattva relying upon the words of others. If he causes their minds to remain free from confusion, this is reflection. If he contemplates the aspiration for the Path with impartiality, this is the right view of the noble sages. Furthermore, if one hears and examines the Dharma of the Path and becomes gentle and receptive, this is relying upon the words of others. If one is able to uphold the Buddha’s teaching of the Path, this is reflection. If one is able to practice the bodhisattva path and realize the Dharma-patience, this is the right view of the noble sages.”

Furthermore, O Wordless One! If one can proclaim the wondrous, unsurpassed, right, and true wisdom that one has heard, this is to receive and follow the voice of another. If one can penetrate the truth without reckoning in terms of self and mine, this is reflection. When one’s resolve is pure and free from flattery, and one gives rise to the great work, this is the right view of the Noble Ones.

When what one hears accords with meaning and does not contradict the Dharma, this is to receive and follow the voice of another. Cultivating every root of virtue is reflection. Dedication of wondrous conduct toward the path is the right view of the Noble Ones.

To listen attentively and receive with purity is to receive and follow the voice of another. Seeking the distinctive meaning is reflection. Never abandoning dedication to the aspiration for the path is the right view of the Noble Ones.

To recollect in accordance with what is fitting, dedicate it to the aspiration for the path, never retreat or abandon it from the outset, contemplate the Noble Ones with equanimity, and relinquish everything that may be heard and considered—this is to receive and follow the voice of another. To be able to give away everything one possesses that is worthy of esteem, without the slightest regret, is reflection. Not hoping for recompense, not clinging to the path, and proceeding toward the Great Vehicle is the right view of the Noble Ones.

To hear the broad and refined teaching concerning the precepts is to receive and follow the voice of another. To uphold the precepts without allowing the mind to become lax through familiarity is reflection. When morality is free from contrived activity, one devotes oneself in true faith and dedicates it toward the path; this is the right view of the Noble Ones.

To hear and examine patience, benevolence, righteousness, and great loving-kindness is to receive and follow the voice of another. To cherish compassion and harbor no thought of harm is reflection. To be ultimately tranquil and pure, to have faith in all dharmas, and wholeheartedly dedicate oneself to the Buddha path is the right view of the Noble Ones.

To hear and examine diligence and then follow it is to receive and follow the voice of another. When the mind does not abide in the defilement of indolence, this is reflection. Being neither conjoined nor dispersed, free from error, and earnestly diligent in dedicating oneself to the path is the right view of the Noble Ones.

To hear of meditative concentration, the three gates of liberation, and the samadhis of right absorption is to receive and follow the voice of another. To see that the mind’s activity cannot be apprehended and to contemplate the root of mind is reflection. To cultivate meditative concentration without falling into delusion and to dedicate it to the Buddha path is the right view of the Noble Ones.

To listen to the body, roots, flowers, and fruits of wisdom is to receive and follow the voice of another. To follow the Dharma one has heard and contemplate the orientation of root and branch is reflection. To cast aside every bank, bottom, and source of the streams and awaken beings to the aspiration for the path is the right view of the Noble Ones.

To manifest the four means of beneficence, listen, embrace what has been heard, and clearly understand it without attachment is to receive and follow the voice of another. Never relinquishing the teaching of the four means of beneficence is reflection. Having received the blessing of bringing deliverance to sentient beings, one reveals this meaning of equality, transforms them, and establishes them in omniscience; this is the right view of the Noble Ones.

To cultivate the four Brahma practices of loving-kindness, compassion, sympathetic joy, and equanimity is to receive and follow the voice of another. Yet not destroying compassion, not harming any kind of being, and practicing without seeking renown is reflection. To delight in and follow emptiness, cultivate compassion for sentient beings, practice joy for the sake of the Dharma, and dedicate virtue to the path for the sake of the two kinds of fruition—this is the right view of the Noble Ones.

If one is caused to hear and examine the four analytical discriminations, this is to receive and follow the voice of another. To contemplate the dignified deportment and ritual observances of all dharmas is reflection. To conform to the meaning of the Dharma with impartial equality, fulfill one’s conduct, and inspire the aspiration for the path is the right view of the Noble Ones.

If, upon hearing what is taught, one practices it wondrously and guides others toward benefit, this is to receive and follow the voice of another. To consider how to restrain oneself, practice in accord with it, and never depart from it is reflection. To proclaim the Buddha path through its chapters and phrases, the traces of the path, and its sources is the right view of the Noble Ones.

If one can be caused to hear the thirty-seven factors of the Dharma of perfect awakening, this is to receive and follow the voice of another. In cultivating the establishments of mindfulness, one is never disordered; in practicing the right efforts, one is never deluded into following an unwholesome mind but always accords with the resolve for virtue and righteousness. Regarding the bases of spiritual power, one is diligent in meditative concentration and, harboring no timidity, devotes oneself to faith in this way.

One clearly understands the chapters and phrases without turning back. Through wisdom, one can examine each object individually. By the power of the Dharma, the mind does not engage in defilements and enters the factors of awakening in equality with the mind of the path.

This is reflection.

If there is no mind and nothing conceived, then with regard to the four establishments of mindfulness there is neither arising nor cessation; through the four right efforts, body and mind are made gentle; and through the four bases of spiritual power, one carefully examines according to ultimate truth. Understanding in this way and proceeding in this manner, one takes up the sword of wisdom and severs every impurity. Sensual desire does not disperse one from entry into the true Dharma; under the factors of awakening, one enters the contemplation of equality, wherein there are no two things, returns to the direct path, and dedicates oneself to the mind of the path. This is the right view of the Noble Ones.

If one is caused to listen to the Four Noble Truths, this is to receive and follow the voice of another. Suffering and affliction are the five skandhas; the calamity of craving and attachment is the accumulated cause; bringing the karmic fruit of conditioned causation entirely to cessation is cessation; and entering the direct path is the path. This is reflection.

Although dwelling amid various sufferings, wisdom has nowhere to arise; regarding all accumulations, wisdom has nothing to accumulate; regarding all cessations, wisdom is ultimately exhausted; and by reaching the direct path, wisdom has no attachment. To inspire the great path in this way is the right view of the Noble Ones.

If, through listening, one receives the three gates of liberation, this is to receive and follow the voice of another. To devote oneself to faith in emptiness, not fear signlessness, and have no seeking aspiration regarding wishlessness is reflection. Not giving rise to conduct that reifies emptiness, one transforms all views; bringing forth signlessness, one instructs and guides all beings. The characteristics of all practices give rise to wishlessness, from which sincere resolve is born. This is the right view of the Noble Ones.

To cause one’s initial generation of the aspiration to accord with the great work is to receive and follow the voice of another. To cultivate bodhisattva conduct without abandoning anyone is reflection. To attain the stage of non-retrogression and eventually achieve perfect awakening is the right view of the Noble Ones.

To obtain a spiritual friend and follow that person’s teaching is to receive and follow the voice of another. To behold the Blessed One with one’s own eyes, inquire of him, and listen to and receive the Noble Path is reflection. To act exactly as one has spoken, without contradicting one’s words, so that body and speech accord with one another, is the right view of the Noble Ones.

To hear a teaching of the Dharma concerning equality amid delusion and confusion is to receive and follow the voice of another. To contemplate the destination of the meanings of all dharmas is reflection. To practice the meaning of the Dharma without losing the teaching of the path is the right view of the Noble Ones.

To draw near to the Tathagata, inquire of him, and listen to and receive what he proclaims is to receive and follow the voice of another. To recognize and discern the path without abandoning the Great Path in one’s heart is reflection. By receiving and practicing it, one provides transformative guidance and can thereby bring beings to accomplishment. This is the right view of the Noble Ones.

If one can listen to and receive the eighty-four thousand Dharma factors of the path, this is to receive and follow the voice of another. To understand clearly and distinguish the eighty-four thousand practices of the Buddhas is reflection. To teach the Dharma appropriately to the eighty-four thousand kinds of sentient beings, each having different faculties, is the right view of the Noble Ones.

Wherever one dwells, to delight in nothing and generate a mind of merit is to receive and follow the voice of another. If that mind does not relinquish merit, this is reflection. To use that virtuous mind to dedicate oneself single-mindedly and diligently toward omniscience is the right view of the Noble Ones.

O son of a noble family!

Suppose one accords with mindfulness: this is longevity, a life whose duration cannot be exhausted, without beginning or end—the right view of the Noble Ones. Why is this so? Because the five destinies revolve in succession like an illusion, a magical transformation, a dream, a shadow, an echo, a mirage, the moon reflected in water, or a plantain tree.

To understand this clearly is to follow a different vehicle of sound. All dharmas are equal and without partiality; this is contemplation. Only when one attains equality does it become the right view of the Noble Ones.

What is called contemplation neither raises nor lowers. With regard to all dharmas, there is neither response nor nonresponse, neither advancement nor non-advancement, neither abiding nor non-abiding, neither practice nor non-practice, neither mindfulness nor non-mindfulness, neither perception nor non-perception, neither intention nor non-intention, neither thought nor non-thought, and no teaching of mind or intention.

This is called the Dharma gateway of nonduality. Clearly understand the one category: neither united nor dispersed, neither contrary nor compliant. Clearly understand profound contemplation and the originally pure nature, exceedingly radiant, which is to be expounded as neither dark nor bright, neither turbid nor clear, and without grades or ranks.

This is the Dharma realm, indestructible and unmoved with respect to the original limit. Entering the “absence of a root” throughout the three times, it has no abiding place, no self, no person, no living being, no life, no tone, no sound, and so forth. The meanings of all written words yield nothing, possess no wealth or property, and have nowhere to be placed in their entirety.

Having reached all limits, all conduct is without thoughts; one has departed from all perceptions, completely cut off heedlessness, extinguished every consideration, acted without attachment, and relinquished all clinging—lofty indeed, extending even to the Tathagata’s praise of the unconditioned. To cut off all conceptual thought is equality, without shape or appearance, uniformly accordant with contemplation. If a practitioner rises from samadhi, they should use this Dharma to expound it for sentient beings and others.

Right there, they seek the source in accordance with contemplation and apply the cure without being shaken. This is called abiding in the right view of the Noble Ones of Great Compassion.

When the Buddha taught the right view of the Noble Ones, ten thousand bodhisattvas immediately attained the Right View of the Noble Ones. At this point, Sariputra said to the bodhisattva Wuyan:

“Son of good family, from where did you hear the Dharma that enabled the right view of the Noble Ones to arise?”

Wuyan replied:

“Venerable Sariputra, I heard the Dharma that is without fabrication. The path is not attained from the mind of the past, nor from the future, nor from the present. The three times are equal, on a level with all dharmas.

There is a direction toward which one proceeds, yet nowhere to return; there is neither any dharma nor any equality. It was from there that I heard the Dharma. It is neither conditioned nor unconditioned, without consciousness and without abiding, without mind, thought, or consciousness.

With regard to all dharmas, there is nothing to venerate. It brings the minds of all sentient beings to rest and can gladden everyone. Its meaning yields nothing and is unmoving; it exercises no force in governing and is without attachment.

It was precisely from there that I heard the Dharma. To see birth into the world is to see nonbirth and non-arising. All dharmas have no place of arising; one discerns the absence of a root, with nothing that can be spoken.

It was precisely from there that I heard the Dharma. They abide in the equality of the Dharma realm and govern the human realm. The human realm, the Dharma realm, and the realm of empty space are without distinction; all realms are equal, with nowhere from which they arise, and no such multiplicity is created.

It was precisely from there that I heard the Dharma. One is not at the place of enlightenment, does not sit beneath a tree, does not engage in walking meditation, does not attain Buddhahood, does not rely upon the path, and does not abandon the conventional. Nor does one cause people, in their various attachments to equality, to form such thoughts.

The Tathagata attains the path yet does not attain the path; whether attaining excellent marks or not attaining marks, whether realizing or not realizing, all comes from the naturally pure original nature. Venerable Sariputra, the Dharma is not retained and cannot be grasped; therefore it has no body. Because it has no body, there is no accomplishment; because there is no accomplishment, there is no birth; because there is no birth, there is no arising; because there is no arising, there is no extinction; because there is no extinction, there is no attachment; because there is no attachment, there is no movement; because there is no movement, there is no action; because there is no action, the waters flow swiftly.

When the waters have flowed swiftly, there is no attainment; when there is no attainment, the body crosses to the other shore. Having crossed to the other shore, it does not descend; because it does not descend, there is no vessel or capacity. When there is no vessel or capacity, there is nothing with which to correspond; when there is nothing with which to correspond, one departs from craving.

Having departed from craving, there is no perception; when there is no perception, all confusion is severed. When all confusion has been severed, the original nature is pure; having arrived at purity, there is no defilement; when there is no defilement, there is no affliction; when there is no affliction, there is no sameness of form or image. When there is no sameness of form or image, one abides in equality; having abided in equality, one stands unmoving.

Standing unmoving, there is nothing sought; when there is nothing sought, one is in accordance with ultimate truth. Being in accordance with ultimate truth, one is in accordance with reality; being in accordance with reality, there is nothing possessed. When there is nothing possessed, one has no conditions with regard to conditions; when one has no conditions with regard to conditions, one passes beyond the domain.

Having passed beyond the realms, there is arising, yet no arising and no elevation; when there is no elevation, there is no descent. When there is no descent, there is no gateway; when there is no gateway, one immediately departs from verbal teachings. Having departed from verbal teachings, one passes beyond the phrases of cognition; having passed beyond the phrases of cognition, one does not return again.

When one does not return again, there is no place; when there is no place, there is no non-place. When there is no non-place, no millet is sown; when no millet is sown, there are no roots or sprouts. When there are no roots or sprouts, there is the unconditioned, transcending the traces of all consciousnesses, quiescent.

Having arrived at quiescence, one is ultimately tranquil and淡; having arrived at this tranquility, there is no ‘quiescence alone.’ When there is not merely quiescence, there is ultimately no resentment; having arrived at non-resentment, one arrives at the definitive meaning. Having arrived at the definitive meaning, one no longer arises again; when one no longer arises again, one returns to the equal and unconditioned path.

This is the Dharma! Venerable Sariputra, the Dharma is thus, and the sutra is taught by such comparisons. What manner of person is one who possesses right view?

Such a person is equal with their own body. Being equal with their own body, they depart from conjunction; having departed from conjunction, they do not perceive equality within equality, and they regard all that is seen as devoid of conceptual perception. Venerable Sariputra, this is the lucid proclamation of the Dharma and discipline of the Right View of the Noble Ones.”

The bodhisattva Wuyan said to Sariputra:

– Just as one is impartial toward ignorance and attachment to sensual affection, so too is one impartial toward wisdom and liberation, and impartial toward cessation, neither acting nor not acting. This is the impartiality that leads to the Right View of the noble sages. If there is seeing without grasping at divergent views, that is the right view of the noble sages. Furthermore, Venerable Sariputra, if one can be impartial toward lust, anger, and delusion, then one is also impartial toward emptiness, signlessness, wishlessness, and the mark of liberation. These are thus a single mark, called returning to signlessness; one can then return to this impartiality. This is the right view of the noble sages. Furthermore, abiding in right view, one does not create duality with regard to these forms of impartiality. Since there is no duality, one does not abide in correspondence; since there is no correspondence, there is nowhere to abide. One realizes that all dharmas are wholly impartial, without distinction. This is the right view of the noble sages. Furthermore, nondual impartiality is impartiality toward sentient beings, which is impartiality toward all Buddhas, which is impartiality toward all dharmas. Being impartial toward all dharmas, one is impartial toward lands; being impartial toward lands, one is impartial toward empty space. If one does not shift away from this impartiality, one can abide impartially within it and cultivate non-abiding. This is the right view of the noble sages. Venerable Sariputra, therefore, just as is the character of the Dharma, so too is the listener; such is right view! Furthermore, Venerable Sariputra, did the Elder give rise to right view? From where did you hear the Dharma? What kind of view did you behold?

Venerable Sariputra replied:

– Son of good family, as I now listen to this discourse on the Dharma and examine the meaning to which it returns, whatever is expounded falls into deficiency and error.

Bodhisattva Wordless replied:

– Just so! Just so, Venerable Sariputra! Whatever words one ventures to utter all fall into deficiency and error.

Venerable Sariputra again asked:

– Son of good family, the merit of the Tathagata, the Most Honored and Perfectly Enlightened One, is immeasurable. How could his words fall into deficiency and error?

Bodhisattva Wordless replied:

– Just so! He speaks, yet there is nothing spoken; therefore, he does not fall into deficiency and error. Why is this? The Tathagata, the Most Honored One, does not give rise to a name for virtue, nor does he aspire to the Tathagata’s supreme merit. Why is this? Because the Tathagata is without virtue and without appellation. Just as the meaning of “Tathagata” is without foundation, so too is the Tathagata: he abides in the foundationless and does not move. If there is any desire for the Tathagata’s supreme virtue, that aspiration is not impartial; nor is it impartial toward desire and non-desire. Wherever there is aspiration, one falls into deficiency and error.

Venerable Sariputra asked:

– Son of good family, what is meant by being without deficiency or error with regard to the Dharma?

Bodhisattva Wordless replied:

– There are no four great elements, five skandhas, or six ayatanas; one does not receive it with the crown of one’s head; there is no invitation to come; there is no activity whatsoever; there are no words, no admonition, and no non-admonition; and, with regard to the Dharma of the Path, one causes mind, thought, and consciousness not to arise.... This is the Dharma without error. If mind, thought, or consciousness arises, one falls into deficiency and error. If, with regard to any dharma, there is acting or non-acting, one falls into deficiency and error. Only when, with regard to all dharmas, there is neither acting nor non-acting is there no deficiency or error. Furthermore, if, with regard to all dharmas, there is discrimination or elimination, activity or realization, one falls into deficiency and error. Only when there is no apprehending, nothing cast away through elimination, no activity, and no realization is there no deficiency or error. If there is seeing, hearing discourse, teaching, or the attainment of a course toward understanding, one falls into deficiency and error. Only when there is no activity throughout all realms is there no deficiency or error. If one perceives merit or blemish, one falls into deficiency and error. Only when activity has no blemish, no reputation for virtue, and no seeing is there no deficiency or error.

The Buddha praised Bodhisattva Wordless, saying:

– Excellent! Excellent, son of good family! If one wishes to expound the Dharma, one should speak these words!

At that time, twelve thousand bodhisattvas attained the Dharma-patience of non-arising. Bodhisattva Wordless again addressed the Buddha:

– I understand that the Tathagata has expounded four powers for the bodhisattvas: first, the power of faith; second, the power of diligence; third, the power of mindfulness; and fourth, the power of wisdom. Tathagata, Most Honored One, Perfectly and Completely Enlightened One, please distinguish and extensively explain these four kinds of power! What is meant by a bodhisattva exerting the power of faith, the power of diligence, the power of mindfulness, and the power of wisdom?

The Buddha told Bodhisattva Wordless:

– Listen carefully and reflect well upon this!

– Excellent, World-Honored One! I gladly wish to hear it!

Bodhisattva Wordless obeyed the Buddha’s instruction and listened attentively. The Buddha taught:

– Son of good family, if a bodhisattva has faith in the Dharma of all Buddhas, delights in following it without harboring doubt or hesitation, this is the power of faith. When recalling how the Buddhas formerly sought the Path with diligence and aspired to these scriptures, if one neither abandons them through indolence, harbors timidity, nor retreats, this is the power of diligence. If one gathers in that resolve and accumulates roots of virtue without forgetting anything, if one’s mind is undistracted and one does not relinquish the mind of the Path, and if one can give rise to a true dedication of merit toward the Path, this is the power of mindfulness! When one cultivates wisdom that illuminates all dharmas, gains mastery without depending upon another’s wisdom, and possesses wisdom free from obstruction, this is the power of wisdom.

The Buddha again told Bodhisattva Wordless:

– To have faith in the noble sages, who walk alone throughout the three realms, without doubt or difficulty—this is the power of faith. To practice diligently and reverently comply—this is the power of diligence. For one’s thoughts constantly to recollect the teachings proclaimed by the noble sages and never forget them—this is the power of mindfulness. If, upon following the sages, one hears the fundamental scriptures of wisdom and is able to uphold and practice them—this is the power of wisdom. Furthermore, if one devoutly believes in the karmic results of wrongdoing and merit without doubt or confusion, this is the power of faith. If one can practice diligently, neither doing what ought not to be done nor failing to do what ought to be done, this is the power of diligence. To bear in mind that karma, once arisen, certainly does not perish—this is the power of mindfulness. If one can understand that ultimately there is no karmic retribution for wrongdoing or merit and can distinguish all dharmas, this is the power of wisdom.

The Buddha again told Bodhisattva Wordless:

– Suppose their minds become tranquil and free from defilement, and they are able to gather in their intentions and follow the teachings of the Way: this is the power of faith. When the intention that has received instruction is nurtured, this is the power of diligence. If they cause their minds always to accord with a single resolve, this is the power of mindfulness. When the mind contemplates all dharmas as illusions, this is the power of wisdom. Furthermore, to believe that all dharmas are empty is the power of faith. To cultivate diligence and free oneself from the bonds of views is the power of diligence. To have no fear even though internally and externally all is empty is the power of mindfulness. To contemplate ultimate emptiness, wherein both root and branch are empty, is the power of wisdom. To recognize the signless and the wishless, and that within all dharmas there is neither fabrication nor action, is the power of faith. To distinguish and expound this Dharma of the Way for others is the power of diligence. Suppose that, through this mindfulness, one reaches the peaceful practice of all dharmas: this is the power of mindfulness. The teachings expounded in former times were skillful means; one must proclaim and communicate them thoroughly, causing others to proclaim them, while recognizing that everything sought can never be obtained: this is the power of wisdom. Regarding all one possesses, one should think of relinquishing it and have faith in giving: this is the power of faith. To relinquish without harboring indolence or weariness, never becoming timid or weak, never turning away from the Great Way, giving away one’s possessions, initiating acts of generosity, and further dedicating them toward the aspiration for the Way: this is the power of mindfulness. To apprehend neither giver nor recipient and to entertain no expectation of recompense is the power of wisdom. To observe the precepts obediently, attain true fulfillment, and believe in the fruit of morality is the power of faith. To employ diligence to eradicate every thought that would violate the precepts is the power of diligence. If, with the mind of the Way, one remains mindful and does not forget, honors the precepts, and dedicates everything toward omniscience, this is the power of mindfulness. To contemplate the body as a shadow, speech as an echo, and the mind as an illusion, and to examine the precepts while recognizing that there is no action, is the power of wisdom. To perfect patience and have faith in its mighty power is the power of faith. In practicing diligence, one does not heed the notions of the multitude, utter harsh or evil words, or seek to increase the number of those following wrong paths. Suppose even that one’s limbs were dismembered and the flesh of one’s body cut apart: to gather the strength of patience, never harbor anger, and abide in loving-kindness and patience is the power of diligence. To practice patience and dedicate it toward omniscience is the power of mindfulness. To recognize that there is no consciousness of body or mind, and that neither body nor mind can be apprehended, is the power of wisdom. The Way is diligence, not indolence; to believe this and have the heart joyfully flourish with supreme delight is the power of faith. Always to practice diligently without relinquishing even a single moment, yet without attachment; to use skillful transformation to liberate sentient beings; to preserve and protect the true scriptures; to plant every root of virtue; and to serve the Buddhas and make offerings in accordance with the Dharma—all for the sake of all sentient beings; to adorn and purify Buddha lands and spread the renown of their virtues: this is the power of diligence. To eradicate all anger, indolence, and defilement in sentient beings, don the armor of virtue, cultivate diligence, and then dedicate it toward omniscience is the power of mindfulness. If one does not anxiously yearn for the Way, does not lose proper deportment or true ritual propriety, discerningly practices diligence, and apprehends no location whatsoever for any dharma, this is the power of wisdom. To delight in secluded dwelling and peaceful solitude, not admiring crowded assemblies, and to arouse the power of joy is the power of faith. Diligently to cultivate meditative concentration and open the gateways to liberation through samadhi and right absorption is the power of diligence. To pursue and attain meditative contemplation without wavering is the power of mindfulness. Within that meditative contemplation, single-mindedly to contemplate impermanence, suffering, emptiness, and non-self, without disrupting, disparaging, or retreating from meditation, and clearly to understand skillful means and devise what is appropriate—these skillful means encourage progress and guide one toward the power of wisdom. Upon hearing all the dharmas of the paramitas and the factors of the Way, if one is able to believe them, this is the power of faith. To retain without forgetting everything one has heard and skillfully praise it for others; and, concerning those teachings, whether one can practice them or cannot practice them, to examine their root and branches oneself: this is the power of diligence. To dwell among sentient beings without mental confusion, to move amid sensual desires like a lotus flower, and to teach and transform all beings is the power of mindfulness. To contemplate the three realms as empty, like bubbles, plantain trees, mirages, shadows, echoes, and illusions, and to reveal what has not previously been heard is the power of wisdom. To direct a tranquil and compassionate heart toward sentient beings, with loving-kindness extending everywhere without exception, is the power of faith. To believe in great compassion and, once the resolve has arisen, not allow indolence to occur is the power of diligence. To delight in the true scriptures, never abandon the joy of the Dharma, and constantly retain and practice them is the power of mindfulness. For the mind to be without attachment, not harbor malice, not create duality, neither advance nor not advance, attain serene contemplation, and cultivate the true Dharma: this is the power of wisdom. To reflect that the human body is an aggregation of innumerable evils, flaws, impurities, and disorders, and does not endure for long; that the offerings made to it are perishable and poisonous, arising from wrong conduct; and to understand this clearly is the power of faith. If one quickly sinks into calamity and painful affliction, while every torment and injury descends upon one, this is precisely the meaning of samsara. To contemplate the Buddha-Dharma is the power of diligence. Suppose the mind turns toward what is unwholesome, yet one ultimately refuses to follow it; the mind also does not follow the shravakas or pratyekabuddhas, nor does it follow craving or jealousy, nor violations of the precepts or evil wisdom: this is the power of mindfulness. To enter Dharma wisdom, discern the expressions of wisdom, enter the eloquent exposition and comprehension of wisdom, and enter the wisdom of the past, the future, and the present day: this is the power of wisdom. Joy is the mark of faith; non-retrogression is the mark of diligence; contemplation is the mark of mindfulness; clear understanding is the mark of wisdom. To act with the power of faith, not relinquish the power of diligence, not lose the power of mindfulness, and cultivate wisdom with the power of wisdom; to teach the Dharma to others, prescribe medicine according to their illnesses, and understand their obstructions: this is wholehearted faith. To pass beyond all obstacles and practice diligently, with nothing further to which one is attached: this is called mindfulness. To examine and clearly understand obstructions is wisdom. To delight in the Buddha-Dharma and arouse wholehearted faith, and, having aroused wholehearted faith, immediately bring forth the aspiration for the Way: this is the power of faith. To cultivate all practices and gather and accumulate the dharmas constituting the factors of the Way is the power of diligence. Receptive acceptance of dharmas is the power of mindfulness. Suppose one realizes the acceptance of the non-arising of dharmas: this is the power of wisdom. The faculty of faith is acceptance, which is the power of mindfulness. Suppose one realizes the acceptance of the non-arising of dharmas: this is the power of wisdom. The faculty of faith is the power of faith; the faculty of diligence is the power of diligence; the faculty of mindfulness is the power of mindfulness; meditative contemplation is the faculty of subduing; and one attains the faculties of the Great Sage, which extend everywhere without exception. This is the power of wisdom.

When the Buddha spoke these teachings, eight thousand bodhisattvas attained acceptance of the non-arising of dharmas. Forty-two thousand people all brought forth the aspiration for Unsurpassed, Right, and Perfect Enlightenment.

The Buddha Speaks the Sutra of the Speechless Youth

– Upper Fascicle — End —