Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

勝思惟梵天所問經

Chinese title:勝思惟梵天所問經

📖7,588 words · ~30 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Thus have I heard:

At one time, the Blessed One was dwelling in the Kalandaka Bamboo Grove near the city of Rajagriha, together with a great Sangha of sixty-four thousand bhikshus and seventy-two thousand great bodhisattvas, all renowned among the wise. They had all fully attained dharani and possessed eloquence that was fluent and unobstructed. They had attained the samadhis, exercised sovereign and unhindered mastery of spiritual powers, had ultimately transcended all fear, skillfully understood the true nature and characteristics of all dharmas, and had attained the patience of the non-arising of dharmas.

Their names were: Dharma Prince Manjushri, Dharma Prince Jeweled Hand, Dharma Prince Jeweled Seal Hand, Dharma Prince Jeweled Virtue, Dharma Prince Akashagarbha, Dharma Prince Arousing the Mind to Turn the Dharma Wheel, Dharma Prince Net Radiance, Dharma Prince Vigorous Progress, Dharma Prince Treasury of Merit, Dharma Prince Able to Relinquish All Dharmas, Dharma Prince Padma Adornment, Dharma Prince Lion, Dharma Prince Moonlight, Dharma Prince Moon Radiance, Dharma Prince Supreme Resolve, and Dharma Prince All Adornments.

Among sixteen bodhisattvas, Bodhisattva Bhadrapala was foremost. Those bodhisattvas were named: Bodhisattva Bhadrapala, Bodhisattva Jewel Accumulation, Bodhisattva Skillful Guide, Bodhisattva Benevolent Virtue, Bodhisattva Skillful Guardian of Virtue, Bodhisattva Oceanic Virtue, Bodhisattva Virtue of Lord Shakra, Bodhisattva Superior Resolve, Bodhisattva Supreme Resolve, Bodhisattva Increasing Resolve, Bodhisattva Unerring Vision, Bodhisattva Well-Abiding, Bodhisattva Skillful Vigor, Bodhisattva Immeasurable Resolve, Bodhisattva Unceasing, Bodhisattva Sun Treasury, Bodhisattva Knower of the Grounds, and others.

Bodhisattvas such as these numbered seventy-two thousand. Also present were the Four Heavenly Kings, with Shakra, lord of the devas, as their foremost, together with devas from the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creating, and the Heaven of Mastery over Others’ Creations; the Brahma King and other Brahma devas; and the eight classes of beings, including immeasurable numbers of devas, nagas, spirits, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans.

They had all assembled in full.

At that time, hundreds of thousands of myriads of beings surrounded the Blessed One reverently and listened to the Buddha expound the Dharma.

Then Bodhisattva Net Radiance rose from his seat, adjusted his robes, bared his right shoulder, knelt, bowed his head at the Buddha’s feet, and joined his palms facing the Buddha, causing the trichiliocosm to quake. The bodhisattva observed all the sentient beings throughout those worlds and then addressed the Buddha:

“Blessed One, I have a few matters about which I wish to ask the Tathagata. If I am granted permission, only then will I dare to present them.”

The Buddha said:

“Bodhisattva Net Radiance, ask whatever you wish. The Tathagata will explain each matter to you in turn.”

Having received the Buddha’s permission, Bodhisattva Net Radiance rejoiced greatly and said:

“Blessed One, the radiance of the Tathagata’s bodily marks surpasses that of the sun and moon hundreds of thousands of myriads of times. I thought to myself, ‘It is exceedingly rare for any sentient being to behold such a body and contemplate it.’ I further thought, ‘If sentient beings behold the Buddha’s bodily marks and contemplate them, it is entirely through the wondrous power of the Tathagata’s awesome spiritual might.’”

The Buddha said:

“Bodhisattva Net Radiance, so it is, so it is, just as you have said. If the Buddha, the Tathagata, did not confer the support of his awesome power, no sentient being could behold the Buddha’s bodily marks and contemplate them, nor could anyone question the Tathagata. Why is this? The Tathagata possesses a light called Adornment of Tranquility. When this light shines upon sentient beings, those who encounter it are able to see the Buddha’s body and contemplate it without their faculty of sight being harmed.

“The Tathagata possesses a light called Fearless Eloquence. When this light shines upon sentient beings, those who encounter it are able to question the Tathagata and receive inexhaustible eloquence.

“The Tathagata possesses a light called Gathering All Sources of Roots of Goodness. When this light shines upon sentient beings, those who encounter it are able to question the Tathagata about the causes, conditions, practices, and karma of a wheel-turning sage-king.

“The Tathagata possesses a light called Adornment of Tranquility. When this light shines upon sentient beings, those who encounter it are able to question the Tathagata about the causes, conditions, practices, and karma of Shakra, lord of the devas.

“The Tathagata possesses a light called Sovereign Mastery. When this light shines upon sentient beings, those who encounter it are able to question the Tathagata about the causes, conditions, practices, and karma of the Great Brahma King.

“The Tathagata possesses a light called Freedom from Afflictions. When this light shines upon sentient beings, those who encounter it are able to question the Tathagata about the path practiced by the shravakas.

“The Tathagata possesses a light called Skillful Transcendence. When this light shines upon sentient beings, those who encounter it are able to question the Tathagata about the path practiced by the pratyekabuddhas.

“The Tathagata possesses a light called Increasing the Wisdom of Omniscience. When this light shines upon sentient beings, those who encounter it are able to question the Tathagata about the supreme path and virtue of a Buddha.

“The Tathagata possesses a light called Abiding Benefit. When the Buddha walks, this light issues from the soles of his feet. When it shines upon sentient beings, those who encounter it will, upon the end of their lives, be reborn in a heavenly realm.

“The Tathagata possesses a light called All Adornments. When the Buddha enters a city, he emits this light. Sentient beings who encounter it will certainly attain benefit, peace, and happiness, while adornments appear throughout that city.

“The Tathagata possesses a light called Dispersion. When this light shines upon worlds, immeasurable and boundless worlds all quake.

“The Tathagata possesses a light called Arising Joy. When this light shines upon sentient beings, it can eliminate all the sufferings and torments of beings in the hells.

“The Tathagata possesses a light called Supreme Loving-Kindness. When this light shines upon sentient beings, it can cause animals to cease killing one another.

“The Tathagata possesses a light called Excellent Joy. When this light shines upon sentient beings, it can eliminate the tormenting hunger and thirst of hungry ghosts.

“The Tathagata possesses a light called Bright Purity. When this light shines upon sentient beings, it can restore sight to the blind.

“The Tathagata possesses a light called Clear Hearing. When this light shines upon sentient beings, it can enable the deaf to hear clearly.

“The Tathagata possesses a light called Cessation. When this light shines upon sentient beings who live according to the ten unwholesome courses of karma, it can cause them to abide in the ten wholesome courses of karma.

“The Tathagata possesses a light called Conscience and Moral Dread. When this light shines upon sentient beings, it can cause those who are deranged to regain right mindfulness.

“The Tathagata possesses a light called Freedom from Evil. When this light shines upon sentient beings, it can cause those who hold wrong views to attain right view.

“The Tathagata possesses a light called Able to Give. When this light shines upon sentient beings, it causes the miserly to eliminate greed and practice generosity.

“The Tathagata possesses a light called Freedom from Remorse and Torment. When this light shines upon sentient beings, it causes those who have violated the precepts to uphold them.”

The Tathagata has a light named Peaceful Benefit. If that light shines upon sentient beings, it causes all those who are angry to practice patience.

The Tathagata has a light named Diligent Cultivation. If that light shines upon sentient beings, it causes all those who are indolent to practice diligence.

The Tathagata has a light named One-Pointed Mind. If that light shines upon sentient beings, it enables all those beset by deluded thoughts to attain meditative concentration.

The Tathagata has a light named Capable of Understanding. If that light shines upon sentient beings, all those who are ignorant attain wisdom.

The Tathagata has a light named Immaculate Purity. If that light shines upon sentient beings, it can cause all those without faith to attain right faith.

The Tathagata has a light named Capable of Retaining. If that light shines upon sentient beings, it causes all those of little learning to attain vast learning.

The Tathagata has a light named Dignified Conduct. If that light shines upon sentient beings, it causes all those without a sense of shame to know shame.

The Tathagata has a light named Peace and Security. If that light shines upon sentient beings, it enables all those of excessive desire to eliminate lust.

The Tathagata has a light named Joy. If that light shines upon sentient beings, it causes all those of great wrath to eliminate anger.

The Tathagata has a light named Illumination. If that light shines upon sentient beings, it causes all those steeped in delusion to contemplate the twelve links of dependent origination and eliminate ignorance.

The Tathagata has a light named All-Pervading Practice. If that light shines upon sentient beings, it causes all those afflicted by the foregoing faults to eliminate them entirely.

“O Bodhisattva Net Radiance! The Tathagata has a light named Manifesting All Colors. If that light shines upon sentient beings, all who encounter it see the Buddha’s body displaying innumerable extraordinary colors, surpassing measureless hundreds of thousands of myriads of hues.

“O Bodhisattva Net Radiance! You should know that even if the Tathagata were to spend a kalpa, or somewhat more or less than a kalpa, expounding upon the Buddha’s lights, he could not exhaust the subject. Therefore, the Tathagata is the Perfectly and Universally Enlightened One, and the merits of the Tathagata’s lights are likewise immeasurable, boundless, and inexhaustible.”

At that time, Bodhisattva Net Radiance addressed the Buddha:

“How rare this is, O World-Honored One! The Tathagata has manifested immeasurable and boundless lights from his body, supremely adorned and inconceivable, and skillfully employs expedient means to teach the corresponding Dharma.

“O World-Honored One! I have never before heard the names of these various lights.

“O World-Honored One! As I understand the meaning of the Dharma taught by the Buddha, if any bodhisattvas hear the names of those various lights and are able to give rise to minds of pure faith and reverence, those bodhisattvas will certainly attain the radiant body of the Tathagata.

“O World-Honored One! I beseech you to emit light so that bodhisattvas in other worlds may all become aware of it. Those skilled in posing questions will all resolve to come to this Sahā world to revere, make offerings to, and question the Tathagata.”

The World-Honored One accepted Bodhisattva Net Radiance’s request and immediately emitted light that illuminated immeasurable and boundless worlds of other Buddhas. Consequently, immeasurable bodhisattvas from every direction followed the Buddha’s light shining upon their bodies and traveled to the Sahā world.

At that time, in the eastern direction, beyond Buddha lands as numerous as the sands of seventy-two Ganges Rivers, there was a Buddha land named Purity. The Buddha there was called Tathagata Moonlight Radiance, Worthy of Offerings, Perfectly and Universally Enlightened One, who was then teaching the pure Dharma to the great bodhisattvas. In that Buddha land was a Brahmā bodhisattva named Supreme Thought, who dwelt on the stage of non-retrogression. Touched by the light of Śākyamuni Buddha, he immediately went before Buddha Moonlight Radiance, bowed at the Buddha’s feet, and said:

“O World-Honored One! For what cause and condition has this great light appeared in this world?”

Buddha Moonlight Radiance replied:

“O Brahmā! In the western direction, beyond Buddha lands as numerous as the sands of more than seventy-two Ganges Rivers, there is a world named Sahā. The Buddha there is called Śākyamuni Tathagata, Worthy of Offerings, Perfectly and Universally Enlightened One, who is presently teaching the Dharma to sentient beings. That light was emitted from the body of that Buddha because he wishes to assemble the great bodhisattvas of the ten directions.”

Brahmā said:

“O World-Honored One! I now wish to go to the Sahā world to behold, draw near to, pay homage to, make offerings to, and question Śākyamuni Buddha. That Buddha also wishes to see me.”

Buddha Moonlight Radiance replied:

“O Brahmā! Now is indeed the proper time. You should go to that world, where countless hundreds of thousands of koṭis of great bodhisattvas are presently assembling in full.

“O Brahmā! You should now go to the Sahā world with ten kinds of pure and steadfast mind. What are they?

When praised or disparaged, your mind should neither increase nor diminish. Hear both good and evil words with a mind of loving-kindness. Regard the foolish and the wise with a mind of compassion.

Maintain an impartial disposition toward all sentient beings—superior, middling, and inferior. Whether treated with contempt or presented with offerings, let your mind remain free of duality. Do not perceive the merits or faults of others.

Clearly see that all vehicles possess the single flavor of the Path. When hearing of the three evil destinies, let your mind be unafraid. Regard all bodhisattvas as the World-Honored One.

Know that the appearance of a Buddha in a world of the five turbidities is exceedingly rare.

“O Brahmā! Relying upon these ten kinds of pure and steadfast mind, you should go to that world.”

Brahmā Supreme Thought addressed the Buddha:

“O World-Honored One! I dare not utter a lion’s roar before the Tathagata. The Buddha clearly knows what I am capable of accomplishing.”

At that time, the other bodhisattvas in that land also addressed Buddha Moonlight Radiance:

“O World-Honored One! We have gained a great benefit in not being born in such a land and in not becoming wicked sentient beings within that land.”

Buddha Moonlight Radiance said:

“Good men! Do not speak in this way. Why is this? Even if a bodhisattva in this world were to cultivate the pure practice of brahmacarya perfectly for as many as hundreds of thousands of kalpas, that merit would still not equal the merit of one who, in that Sahā world, does not give rise to an angry thought for even a brief moment. Why is this? Because that world contains many defilements and many obstructing difficulties, and the sentient beings there are also heavily defiled and prone to conflict.”

At that very moment, twelve thousand bodhisattvas wished to accompany Brahmā Supreme Thought and resolved to travel to the Sahā world. Together they said:

“O World-Honored One! The Tathagata clearly knows that we practice the bodhisattva conduct. With those ten kinds of steadfast mind, we too shall single-mindedly journey to the Sahā world to behold, pay homage to, and make offerings to Śākyamuni Buddha.”

At that time, Brahmā Supreme Thought and the twelve thousand bodhisattvas reverently bowed their heads at the feet of Buddha Moonlight Radiance. They then suddenly disappeared from their own land and, as swiftly as a strong man might bend and extend his arm, appeared before Śākyamuni Buddha in the Sahā world. They reverently bowed at his feet, circumambulated him three times, and then stood to one side.

At that time, the Buddha said to Bodhisattva Jālinīprabha:

“Bodhisattva Jālinīprabha! Do you see Brahmā Viśeṣacintin coming to this assembly?”

Bodhisattva Jālinīprabha replied:

“World-Honored One, I see him!”

The Buddha said:

“Bodhisattva Jālinīprabha! This Brahmā Viśeṣacintin is foremost among bodhisattvas skilled in asking about proper matters; foremost among bodhisattvas skilled in using skillful means to teach the Dharma according to circumstances; foremost among bodhisattvas possessing wondrous voices; foremost among bodhisattvas possessing eloquent speech; foremost among bodhisattvas whose minds are skilled in making inquiries; foremost among bodhisattvas who make offerings through speech; foremost among bodhisattvas whose speech is entirely unobstructed; foremost among bodhisattvas who are unobstructed in words of hidden meaning; foremost among bodhisattvas free of anger; foremost among bodhisattvas who constantly cultivate loving-kindness; foremost among bodhisattvas who practice compassion;

foremost among bodhisattvas fully endowed with sympathetic joy; foremost among bodhisattvas who do not constantly cultivate equanimity; and foremost among bodhisattvas skilled in asking about matters that remain doubtful.”

At that time, Brahmā Viśeṣacintin, together with twelve thousand bodhisattvas, bowed at the Buddha’s feet, circumambulated him three times, then joined his palms toward the Buddha and spoke verses to present his questions:

World-Honored One, most excellent,

Whose noble renown resounds throughout the ten directions,

Among all the Tathagatas,

There is none who does not praise you.

In other pure lands,

Even the names of the three evil paths do not exist;

Yet you left those beautiful realms

And, out of compassion, were born here.

The Buddha’s wisdom is in no way diminished,

But is equal to that of all the Tathagatas;

Through your original vow of great compassion,

You teach and transform this evil realm.

If one in a pure land

Practices the pure life for an entire kalpa,

It cannot surpass cultivating loving-kindness

Here for but a moment.

If a person in this realm

Commits offenses with body, speech, and mind,

And deserves to fall into the three evil paths,

Those offenses may be extinguished in this very life.

Bodhisattvas born in this realm

No longer harbor sorrow or anguish;

Even if they have offenses belonging to evil realms,

All suffering is brought to an end.

If the bodhisattvas of this realm

Constantly protect and uphold the Dharma,

Wherever they are born, life after life,

They never lose right mindfulness.

If one wishes to attain liberation

And extinguish sinful karma and afflictions,

One should protect the Dharma in this realm

And thereby increase omniscience.

Upholding pure precepts

For many kalpas in a pure land

Cannot equal keeping the precepts

For but a moment in the Sahā world.

I behold the Land of Peace and Bliss,

The Buddha-land of Amitāyus,

Where neither suffering nor even its name exists;

Creating merit there is truly not difficult.

In this realm of afflictions,

To patiently endure what is difficult to endure

And also teach others that Dharma—

Such merit is supreme.

I bow to the Unsurpassed One,

The Great Compassionate One who rescues beings from suffering,

Who strives to endure evil beings;

Teaching the Dharma here is truly difficult.

The Buddha has gathered bodhisattvas

Whose renown pervades the ten directions,

Who never weary of hearing the Dharma

And expound the Buddha Way extensively.

Śakra, Brahmā, and the Four Heavenly Kings,

Together with devas, nāgas, ghosts, spirits, and others,

All wish to seek the Dharma;

May they joyfully listen with faithful hearts.

Bhikṣus and bhikṣuṇīs,

Together with faithful laymen and laywomen—

These four assemblies have gathered like clouds;

We pray that you will expound the Dharma.

Some delight in the Buddha Vehicle,

Others in the Śrāvaka and Pratyekabuddha Vehicles;

The Buddha knows the intentions of their minds—

Please dispel all their doubts.

For those who do not sever the lineage of the Buddhas

And cause the jewel of the mind to flourish,

For the sake of those bodhisattvas,

I respectfully entreat the Dharma King.

May your fragrant renown spread everywhere,

Causing bodhisattvas throughout the ten directions

To assemble here together;

Please teach the Unsurpassed Way.

This Dharma does not belong to the Two Vehicles;

We believe in it wholeheartedly.

Its inconceivable wisdom

Is precisely the realm of the Buddhas.

I now have questions to present;

I ask the World-Honored One’s forgiveness.

The Tathagata never wearies;

May you teach the path to bodhi.

After praising the Buddha with these verses, Brahmā Viśeṣacintin said:

“World-Honored One! How can bodhisattvas keep their minds forever steadfast and never weary?

“How can bodhisattvas ensure that their words are always firm and true, without regret?

“How can bodhisattvas increase their roots of goodness?

“How can bodhisattvas remain fearless and never retreat in their dignified conduct?

“How can bodhisattvas increase wholesome dharmas?

“How can bodhisattvas skillfully understand the progression from one stage of attainment to another?

“How can bodhisattvas skillfully understand the means of teaching and transforming sentient beings?

“How can bodhisattvas accord with sentient beings?

“How do bodhisattvas avoid losing the mind of bodhi?

“How do bodhisattvas attain one-pointedness of mind, free from distraction?

“How do bodhisattvas skillfully seek the Dharma?

“How do bodhisattvas skillfully free themselves from the offense of breaking the precepts?

“How can bodhisattvas skillfully eliminate afflictions?

“How can bodhisattvas skillfully abide among a great assembly?

“How can bodhisattvas skillfully reveal and establish the giving of Dharma?

“How can bodhisattvas attain the wondrous power of causes and conditions from previous lives without losing their roots of goodness?

“How can bodhisattvas cultivate the six paramitas without instruction from others?

“How can bodhisattvas relinquish meditative concentration and be reborn in the Desire Realm?

“How can bodhisattvas attain non-retrogression in the dharmas of the Buddhas?

“How can bodhisattvas cultivate in accordance with reality without losing the seed of Buddhahood?”

The World-Honored One praised Brahmā Viśeṣacintin:

“Excellent, excellent! Brahmā! You have now skillfully asked the Tathagata about such meanings.

“Brahmā! Now listen single-mindedly, and the Tathagata will explain them.”

The Great Brahmā said:

“World-Honored One! I shall listen.”

The Buddha said:

“Brahmā! When great bodhisattvas consummately accomplish four dharmas, their minds become steadfast and never weary. What are the four?

1. They give rise to great loving-kindness and compassion toward sentient beings.

2. They are constantly diligent and never indolent.

3. They faithfully understand that birth and death are like dreams and illusions.

4. They rightly contemplate that the wisdom of the Buddhas is incomparable and unsurpassed.

“Brahmā! When great bodhisattvas consummately accomplish these four dharmas, their minds become steadfast and never weary.

“Brahmā! When great bodhisattvas fully accomplish four dharmas, their words are always firm and true, without regret. What are the four?

1. They state with certainty that all dharmas are without self.

2. They state with certainty that there is no happiness within the realms of birth and death.

3. They constantly praise the Great Vehicle.

4. They declare that the karma of offenses and merits is never lost.

“Brahmā! When great bodhisattvas perfectly accomplish these four dharmas, their words are always firm and true, without regret.

“Brahmā! When great bodhisattvas consummately accomplish four dharmas, their roots of goodness continually increase. What are the four?

1. Upholding the precepts.

2. Extensive learning.

3. Giving.

4. Renouncing the household life and cultivating the Way.

“Brahmā! When great bodhisattvas consummately accomplish four dharmas, they are no longer afraid, and their dignified conduct never declines. What are the four?

1. They do not fear failing to obtain material possessions, gain, or support.

2. They do not fear being insulted.

3. They do not fear ill repute.

4. They do not fear any suffering or distress.

“Brahmā! When great bodhisattvas fully accomplish four dharmas, wholesome dharmas increase. What are the four?

1. They teach and transform sentient beings so that they cultivate the path to bodhi.

2. They practice giving without seeking meritorious rewards.

3. They preserve and protect the true Dharma.

4. They use wisdom to instruct bodhisattvas.

“Brahmā! When great bodhisattvas perfectly accomplish four dharmas, they skillfully understand the progression from one stage of attainment to another. What are the four?

1. Accumulating roots of goodness.

2. Abandon all faults.

3. Skillfully understand the means of dedicating merit.

4. Always be diligent and vigorous.

O Brahma! Great bodhisattvas who fully accomplish four dharmas skillfully understand the expedient means for teaching and transforming sentient beings. What are the four?

1. Accord with the minds and intentions of sentient beings.

2. Give rise to sympathetic joy in the merits of others.

3. Repent of faults in order to eradicate offenses.

4. Always entreat the Buddhas to teach.

O Brahma! Great bodhisattvas who completely accomplish four dharmas skillfully accord with sentient beings without fault. What are the four?

1. Always seek the benefit, peace, and happiness of all sentient beings.

2. Relinquish their own personal happiness.

3. Always maintain a gentle and patient mind.

4. Eliminate all arrogance.

O Brahma! Great bodhisattvas who fully accomplish four dharmas

do not lose the bodhicitta. What are the four?

1. Always recollect the Buddhas.

2. Cultivate roots of goodness without departing from the bodhicitta.

3. Draw near to spiritual friends.

4. Praise the Mahayana Dharma.

O Brahma! Great bodhisattvas who completely accomplish four dharmas attain one-pointedness of mind and are not distracted. What are the four?

1. Abandon the aspiration for the state of a sravaka.

2. Relinquish thoughts of the state of a pratyekabuddha.

3. Seek the Dharma without ever becoming weary or satisfied.

4. Expound extensively to everyone the Dharma they have heard.

O Brahma! Great bodhisattvas who fully accomplish four dharmas skillfully seek the Dharma. What are the four?

1. Regarding the Dharma, they should conceive of it as precious because it is difficult to obtain.

2. Regarding the Dharma, they should conceive of it as excellent medicine because it can cure all

illnesses.

3. Regarding the Dharma, they should conceive of it as wealth because it cannot be lost.

4. Regarding the Dharma, they should conceive of it as the eradication of suffering and the attainment of nirvana.

O Brahma! Great bodhisattvas who fully accomplish four dharmas skillfully emerge from the offenses of breaking the precepts. What are the four?

1. They attain the patient acceptance of the non-arising of dharmas through inward contemplation of all dharmas.

2. They attain the patient acceptance of non-cessation because all dharmas are fundamentally without coming or going.

3. They attain the patient acceptance of causes and conditions through contemplating the causes and conditions of all

dharmas.

4. They attain the patient acceptance of non-abiding because they perceive neither new nor old.

O Brahma! Great bodhisattvas who completely accomplish four dharmas skillfully eliminate all afflictions. What are the four?

1. Contemplate rightly.

2. Abandon all obstacles that have not yet arisen and increase wholesome

dharmas.

3. Attain the wondrous power of wholesome dharmas.

4. Dwell alone, apart from everything.

O Brahma! Great bodhisattvas who fully accomplish four dharmas skillfully abide among great assemblies. What are the four?

1. Seek the Dharma without wishing to surpass others.

2. Maintain a respectful mind without arrogance.

3. Seek only the Dharma and do not boast of themselves.

4. Teach others wholesome dharmas without seeking fame or profit.

O Brahma! Great bodhisattvas who fully accomplish four dharmas skillfully reveal and bestow the gift of Dharma. What are the four?

1. Preserve the true Dharma.

2. Increase their own wisdom and also increase the wisdom of others.

3. Practice the dharmas of virtuous people.

4. Reveal what is defiled and what is pure within people.

O Brahma! Great bodhisattvas who completely accomplish four dharmas attain the wondrous power of causes cultivated in previous lives and do not lose their roots of goodness. What are the four?

1. Do not perceive the shortcomings or faults of others.

2. Always cultivate loving-kindness toward those who are angry.

3. Expound the causes and conditions of all dharmas.

4. Always recollect bodhi.

O Brahma! Great bodhisattvas who fully accomplish four dharmas

can practice the six paramitas without being instructed by

others. What are the four?

1. Guide others by means of generosity.

2. Do not speak of others’ offenses of breaking the precepts.

3. Skillfully understand how to gather the teachings together in order to teach and transform sentient beings.

4. Penetrate the profound and wondrous dharmas.

O Brahma! Great bodhisattvas who fully accomplish four dharmas can relinquish meditative concentration and be reborn in the Desire Realm. What are the four?

1. Always maintain a pliant and gentle mind.

2. Attain the wondrous power of roots of goodness.

3. Skillfully cultivate the wondrous power of expedient wisdom.

4. Never abandon any sentient being.

O Brahma! Great bodhisattvas who completely accomplish four dharmas never regress from the Dharma of the Buddhas. What are the four?

1. Endure immeasurable births and deaths.

2. Make offerings to immeasurable Buddhas.

3. Cultivate immeasurable dharmas of great loving-kindness.

4. Cultivate immeasurable dharmas of great compassion.

O Brahma! Great bodhisattvas who fully accomplish four dharmas

do not lose the seed of Buddhahood and always practice truthfully. What are

the four?

1. Their original vows never regress.

2. They practice in accordance with reality.

3. They are always exceedingly vigorous in cultivating wholesome dharmas.

4. They wholeheartedly practice the Buddha Way.

O Brahma! Great bodhisattvas who completely accomplish these four dharmas do not lose the seed of Buddhahood and always practice truthfully.

When the Buddha expounded these various sets of four dharmas, twenty-two thousand devas and human beings all generated the aspiration to seek unsurpassed bodhi; five thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas; and the bodhisattvas who had come to the assembly from worlds throughout the ten directions scattered celestial flowers over the Buddha as an offering. Those flowers spread throughout the trichiliocosm.

At that time, Bodhisattva Jalamati asked Brahma Superior Contemplation:

“O Brahma! The Buddha has declared that among the bodhisattvas you are foremost in always posing questions correctly. What, then, constitutes a bodhisattva’s correct questioning?”

The Brahma replied:

“O Bodhisattva Jalamati! If a bodhisattva perceives a self that should ask questions, that is erroneous questioning, not correct questioning. If he perceives another person who should ask questions, that is erroneous questioning, not correct questioning. If he asks through the discrimination of dharmas, that is called erroneous questioning, not correct questioning.

“O Bodhisattva Jalamati! If a bodhisattva does not ask on the basis of views of self, views of others, or views of dharmas, that is called correct questioning, not erroneous questioning.

“Furthermore, O Bodhisattva Jalamati! If a bodhisattva asks on the basis of arising, that is called erroneous questioning; if he asks on the basis of cessation, that is called erroneous questioning; if he asks on the basis of right and wrong, that is called erroneous questioning.

“O Bodhisattva Jalamati! If a bodhisattva asks neither on the basis of arising nor cessation, nor on the basis of right and wrong, that is called correct questioning.

“Furthermore, O Bodhisattva Jalamati! If a bodhisattva asks on the basis of defilement, purity, birth and death, or nirvana, that is called erroneous questioning.

“O Bodhisattva Jalamati! If a bodhisattva does not ask on the basis of defilement, purity, birth and death, transcendence of birth and death, or nirvana, that is called correct questioning. Why is this? Because within the true state of dharmas there is no defilement, purity, birth and death, or nirvana.

“Furthermore, O Bodhisattva Jalamati! If a bodhisattva asks for the sake of obtaining, grasping, realizing, discriminating, understanding, relying upon, cultivating, or practicing according to views, that is called erroneous questioning.

“Therefore, O Bodhisattva Jalamati! If a bodhisattva does not ask for the sake of obtaining, grasping, realizing, discriminating, understanding, relying upon, cultivating, or practicing according to views, that is called correct questioning.

“O Bodhisattva Jalamati! If a bodhisattva perceives, ‘This is a wholesome dharma; this is an unwholesome dharma; this is a contaminated dharma; this is an uncontaminated dharma; this is a blameworthy dharma; this is a blameless dharma; this is a conditioned dharma; this is an unconditioned dharma; this is a worldly dharma; this is a supramundane dharma,’ and asks in reliance upon such opposing dualities, that is called erroneous questioning.”

O Bodhisattva Jālinīprabha! If a bodhisattva sees neither duality nor nonduality, and asks on the basis that dharmas are signless and that signlessness is equal, this is called right questioning.

Furthermore, O Bodhisattva Jālinīprabha! If a bodhisattva asks while discriminating the Buddha, discriminating the Dharma, discriminating the Sangha, discriminating the Buddha-land, discriminating sentient beings, or discriminating the various vehicles, this is called wrong questioning.

O Bodhisattva Jālinīprabha! If a bodhisattva asks without regarding dharmas as either one or different, this is called right questioning.

O Bodhisattva Jālinīprabha! All dharmas are right, and all dharmas are wrong.

Bodhisattva Jālinīprabha asked:

“O Brahmā! Why is it said that all dharmas are right and that all dharmas are wrong?”

Brahmā replied:

“O Bodhisattva Jālinīprabha! Because dharmas are inconceivable, all dharmas are called right. If one conceptualizes that which is inconceivable, all dharmas are called wrong. To know that all dharmas are utterly quiescent is called right contemplation. If one neither believes nor understands that dharmas are utterly quiescent, one discriminates among dharmas. To discriminate among dharmas is to fall into overweening pride; and once one has fallen into overweening pride, every discrimination becomes wrong questioning.”

Bodhisattva Jālinīprabha asked:

“O Brahmā! Why are dharmas said to possess right nature?”

Brahmā replied:

“O Bodhisattva Jālinīprabha! Because all dharmas are devoid of self-nature and are entirely removed from the bounds of desire, this is called right nature.”

Bodhisattva Jālinīprabha said:

“O Brahmā! Few sentient beings are able to understand the right nature of dharmas in this way.”

Brahmā stated:

“The right nature of dharmas is neither one nor many.

“O Bodhisattva Jālinīprabha! If any good man or good woman is able to recognize the right nature of dharmas in this way—whether they have known it, now know it, or will know it—that person has no dharma that has been attained, is being attained, or will be attained. Why is this? Because the Buddha has taught that there is no attainment and no discrimination. This is called the mark of the work already accomplished.

“O Bodhisattva Jālinīprabha! If any good man or good woman comprehends the right nature of dharmas in this way and diligently and vigorously practices it, this is called cultivation in accordance with reality. Such a person does not engage in conceptual proliferation concerning dharmas. If one does not engage in conceptual proliferation concerning dharmas, there is no dharma to attain. If there is no dharma to attain, that person abides neither in the world nor in nirvana. Why is this? Because the Buddha attains neither samsara nor nirvana.”

Bodhisattva Jālinīprabha asked:

“O Brahmā! Could it be that the Tathagata teaches the Dharma without having transcended samsara?”

Brahmā asked in return:

“Does the Buddha’s Dharma reveal that there is a transcendence of samsara?”

Bodhisattva Jālinīprabha replied:

“No. The Tathagata neither causes sentient beings to depart from the world nor causes them to attain nirvana.”

Brahmā said:

“O good man! For this reason, you should know that the Tathagata does not cause sentient beings to escape samsara and enter nirvana. It is only in order to guide and transform those subject to deluded thought that he distinguishes the two characteristics of samsara and nirvana. Yet in truth, there is no transcending samsara in order to proceed to nirvana. Why is this? Because all dharmas are equal. In truth, there is no one who comes and goes in samsara, no one who enters nirvana, no defilement, and no purity.”

The Blessed One praised Brahmā Viśeṣacintin:

“Excellent, excellent, O Brahmā! If anyone wishes to expound the right nature of dharmas, they should expound it just as you have explained.”

When this Dharma had been taught, two thousand bhikshus were no longer subject to the influence of dharmas; all their outflows were exhausted, and their minds were liberated.

The Tathagata again addressed Brahmā:

“O Brahmā! The Tathagata attains neither samsara nor nirvana. Why is this? Although the Tathagata speaks of samsara, in truth there is no one who wanders through samsara. Although he speaks of nirvana, in truth there is no one who enters nirvana. If anyone apprehends an attainment and considers it entry into such a Dharma gateway, you should know that such a person bears neither the characteristic of samsara nor the characteristic of nirvana.”

At that time, five hundred bhikshus in the assembly rose from their seats and said:

“If there is no world and no nirvana, then our cultivation of the pure conduct has been entirely in vain. For what purpose do we cultivate the dhyānas, samādhis, and samāpattis of the right path?”

Bodhisattva Jālinīprabha said to the Buddha:

“Blessed One! If anyone gives rise to views of arising and cessation with regard to dharmas, that person has not transcended samsara, and for that person the Buddha has not appeared in the world.

“Blessed One! If anyone believes that they perceive nirvana, that person has neither transcended samsara nor realized nirvana. Why is this? Because the Buddha has taught that nirvana is the cessation of all characteristics and complete freedom from all stirring thoughts, all notions of self, all arising, and all conceptual proliferation.

“Blessed One! These bhikshus have gone forth in the Tathagata’s true Dharma, yet now they have fallen into the wrong views of non-Buddhist practitioners, seeking a fixed characteristic in the bliss of nirvana, just as oil is pressed from sesame seeds and clarified butter is made from curds.

“Blessed One! If anyone seeks nirvana within the characteristic of the quiescent cessation of all dharmas, I say that such people possess overweening pride and hold the wrong views of non-Buddhist practitioners.

“Blessed One! Those who truly practice the path do not construct characteristics of arising and cessation with regard to quiescent dharmas; they neither apprehend attainment nor cling to any fruition.”

At that time, Bodhisattva Jālinīprabha asked Brahmā Viśeṣacintin:

“Those five hundred bhikshus have departed from the assembly. What skillful means should be used to guide them into this Dharma gateway, enabling them to gain faith and understanding and to abandon wrong views?”

Brahmā replied:

“O good man! Even if they were to travel through Buddha-lands as numerous as the sands of the Ganges, they still could not leave this Dharma gateway. Suppose a foolish person, afraid of empty space, were to flee in order to escape it; wherever that person went, they could not leave empty space.

These bhikshus are likewise. Although they have departed, they have not gone beyond the characteristic of emptiness, the characteristic of signlessness, or the characteristic of wishlessness. Suppose a person wishing to grasp empty space ran about here and there, saying, ‘I wish to obtain empty space,’ yet, while moving within empty space, failed to perceive it.

Those bhikshus are likewise: they wish to seek nirvana, yet while living within nirvana, they do not perceive nirvana. Why is this? Because what is called nirvana is merely a name, just as empty space is also merely a name and cannot be attained.

Nirvana is likewise: it exists only as a name and cannot be attained.”

At that time, when the five hundred bhikshus heard this teaching, they immediately relinquished all outflow-tainted dharmas; their minds were liberated, and they attained spiritual powers. Together they said to the Buddha:

“Blessed One! If anyone seeks nirvana within the ultimately quiescent characteristic of all dharmas, that person does not see the Buddha appearing in the world.

“Blessed One! Today we are neither ordinary beings, nor those in training, nor arhats beyond training. We are neither in the world nor abiding in nirvana. Why is this? Because we have completely departed from all stirring thoughts, all notions of self, all arising, and all conceptual proliferation. This is called the appearance of the Buddhas in the world.”

At that time, the Elder Śāriputra asked the bhikshus:

“Today you are truly śramaṇas. Have you completed what had to be done?”

The bhikshus replied:

“Venerable Shariputra! We have now acquired the defilements and impurities; we have done what should not be done.”

Venerable Shariputra asked:

“Bhikshus! Why do you say this?”

The bhikshus replied:

“Venerable Shariputra! Because we recognize the characteristics of the defilements, we say that we have acquired the defilements and impurities and have done what should not be done.

“Venerable Shariputra! This is what we mean; therefore, we say that we have acquired the defilements and impurities and have done what should not be done.”

Venerable Shariputra said:

“Excellent, excellent! You now abide in the field of merit

And are able to receive offerings.”

The bhikshus said:

“Venerable Shariputra! Even the Blessed One, the Great Teacher, cannot relinquish offerings; how much less could we relinquish them?”

Shariputra said:

“Why do you say this?”

The bhikshus replied:

“Venerable Shariputra! The Blessed One, the Great Teacher, sees and knows the nature of all dharmas to be eternal and pure.”

At that time, Brahma Excellent Reflection addressed the Buddha:

“Blessed One! Who is worthy of receiving the offerings of the

world?”

The Buddha said:

“One who is not bound by worldly dharmas.”

Brahma Excellent Reflection said:

“Blessed One! Who is able to receive all offered articles in full?”

The Buddha said:

“One who does not grasp at any dharma.”

Brahma Excellent Reflection said:

“Blessed One! What pure person can serve as a field of merit and receive offerings?”

The Buddha said:

“One who does not destroy the bodhi-mind.”

The Brahma said:

“Blessed One! Who is a spiritual friend to sentient beings?”

The Buddha said:

“One who never abandons loving-kindness toward any sentient being.” The Brahma said:

“Blessed One! Who knows how to repay the Buddha’s kindness?”

The Buddha said:

“One who does not sever the seed of Buddhahood.”

The Brahma said:

“What is it to make offerings to the Buddha?”

The Buddha said:

“It is to employ penetrating understanding of the realm of non-arising.”

The Brahma said:

“Blessed One! Who can draw near to the Buddha?”

The Buddha said:

“One who would not violate the precepts even at the cost of one’s life.”

“Blessed One! Who reveres the Buddha?”

The Buddha said:

“One who skillfully guards the six sense faculties.”

“Blessed One! Who in the world is called

wealthy?”

The Buddha said:

“One who has perfected the seven noble treasures.”

“Blessed One! Who is called content?”

The Buddha said:

“One who has transcended the world and attained supreme wisdom.”

“Blessed One! Who is detached?”

The Buddha said:

“One who no longer has any aspiration within the three realms.”

“Blessed One! Who lives in the world without committing

evil deeds?”

The Buddha said:

“One who has eradicated all fetters.”

“Blessed One! Who is called one who dwells in peace and bliss?”

The Buddha said:

“One who is not attached to any dharma.”

“Blessed One! Who can reach the shore of awakening?”

The Buddha said:

“One who can relinquish the six dharmas.”

“Blessed One! Who can abide on the shore of awakening?”

The Buddha said:

“One who has reached the path of equality.”

“Blessed One! How do great bodhisattvas increase generosity?”

The Buddha said:

“Bodhisattvas should teach sentient beings about the mind of omniscience.”

“Blessed One! How do great bodhisattvas uphold the

precepts?”

The Buddha said:

“Bodhisattvas always steadfastly maintain the bodhi-mind.”

“Blessed One! How do great bodhisattvas practice patience?”

The Buddha said:

“Bodhisattvas clearly see that the mind directed toward omniscience is inexhaustible.”

“Blessed One! How do great bodhisattvas practice

diligence?”

The Buddha said:

“They contemplate that the mind directed toward omniscience cannot be apprehended.”

“Blessed One! How do great bodhisattvas practice meditative concentration?” The Buddha said:

“Bodhisattvas should know that the intrinsic nature of the mind of omniscience is

pure.”

“Blessed One! How can great bodhisattvas practice prajna?”

The Buddha said:

“They put an end to all conceptual proliferation concerning every dharma.”

“Blessed One! How do great bodhisattvas practice loving-kindness?” The Buddha said:

“They do not give rise to the notion of sentient beings.”

“Blessed One! How do great bodhisattvas practice compassion?” The Buddha said:

“They do not give rise to the notion of dharmas.”

“Blessed One! How do great bodhisattvas practice sympathetic joy?” The Buddha said:

“They do not give rise to the notion of a self.”

“Blessed One! How do great bodhisattvas practice equanimity?” The Buddha said:

“They do not give rise to notions of self and other.”

“Blessed One! How do great bodhisattvas abide in faith?”

The Buddha said:

“They believe that all dharmas are without language.”

“Blessed One! How do great bodhisattvas abide in the wisdom born of hearing?” The Buddha said:

“They do not cling to any names of dharmas.”

“Blessed One! How do great bodhisattvas abide in a sense of shame?”

The Buddha said:

“They see and clearly know the inner dharmas.”

“Blessed One! How do great bodhisattvas abide in moral dread?”

The Buddha said:

“They relinquish the external ayatanas.”

“Blessed One! How do great bodhisattvas carry out their transforming activity throughout every repository of merit?”

The Buddha said:

“They are able to purify the three kinds of karma—body, speech, and mind.”

At that time, the Blessed One spoke in verse:

The body is pure, committing no evil;

Speech is pure, uttering no falsehood;

The mind is pure, free from defilement—