勝思惟梵天所問經

At that time, Bodhisattva Inexhaustible Intention addressed Tathagata Universal Light:

“World-Honored One! We have heard the Dharma gateway for entering the Samadhi of Pure Radiance. How, then, should we practice this Dharma gateway?”

Thereupon, Buddha Universal Light said to Bodhisattva Inexhaustible Intention:

“Good man! There are two methods that you should practice: expounding the Dharma in accordance with reality and noble silence.”

The two bodhisattvas then respectfully accepted the Buddha’s instruction, bowed their heads in homage, circumambulated the Buddha three times, and proceeded toward a very beautiful lake within a grove. By their own spiritual powers, they manifested a jeweled pavilion and practiced there.

At that time, a Brahma named Wondrous Light, together with seventy-two thousand other Brahmas, came and bowed their heads in homage to the two bodhisattvas, then said:

“Bodhisattvas, Tathagata Universal Light taught: ‘When the assembly has gathered, two things should be practiced: either expounding the Dharma in accordance with reality or maintaining noble silence.’

“Bodhisattvas, what is expounding the Dharma in accordance with reality, and what is noble silence?”

The two bodhisattvas taught:

“Brahmas! Listen attentively, and we shall explain this for you. As to what you have just asked, only a Buddha can comprehend it completely. Nevertheless, the two bodhisattvas explained the meaning of these two statements to the assembly of Brahmas. Thereupon, all seventy-two thousand Brahmas attained the acquiescence in the non-arising of dharmas, while Brahma Wondrous Light attained the Samadhi of Universal Light.

“For seventy-six thousand years, the two bodhisattvas used the power of unobstructed eloquence to answer questions concerning expounding the Dharma in accordance with reality and noble silence. Throughout that time, the two bodhisattvas questioned and answered one another and explained the teachings without ever pausing, yet they still could not fully disclose their meaning and principles.

“Then, from the midst of space, the voice of Tathagata Universal Light gave this instruction:

“‘Two bodhisattvas! Do not continue discussing these matters through words and speech, for all discussion is like an echo; therefore, such discussion is of no benefit. Even if you possessed unobstructed eloquence and inexhaustible dharanis, you could discuss these two statements for one kalpa or a hundred kalpas without ever exhausting them.

“‘Two bodhisattvas! The Dharma of all Buddhas bears the characteristic of quiescent cessation and is the ultimate truth. Within quiescence, it is ultimately quiescent. It is without written words or conceptual meanings and cannot be expressed. Whatever is expressed is devoid of meaning. Therefore, rely upon the meaning and do not rely upon written words.’

“When the two bodhisattvas heard Buddha Universal Light’s instruction, they immediately became silent and ceased their discussion.”

The Buddha said:

“Good man! For this reason, bodhisattvas should understand that if they employ eloquence to expound the Dharma, they could not exhaust it in hundreds of thousands of myriads of kalpas, or even in more than hundreds of thousands of myriads of kalpas.

“Good man! What do you think? Those two bodhisattvas were not strangers. Bodhisattva Inexhaustible Intention is now Bodhisattva Manjusri, while Bodhisattva Beneficial Intention is now you yourself, Brahma Wondrous Light, Superior Contemplation.”

At that time, Bodhisattva Practice of Equality addressed the Buddha:

“World-Honored One! It is exceedingly rare! The awakening of all Buddhas brings immense benefit, enabling sentient beings to follow their instructions, practice diligently, and attain bodhi.

“World-Honored One! Because sentient beings are indolent and cannot practice according to your instructions, even if they encounter hundreds of thousands of myriads of Buddhas, they will gain no benefit. Therefore, it should be understood that awakening is attained only through diligent and vigorous practice.”

At that time, Bodhisattva Manjusri asked Brahma Equal Conduct, the son of the great Brahmin:

“Good man! Do you know how a bodhisattva practices what is called diligent vigor?”

He replied:

“Bodhisattva Manjusri! Is it only when a bodhisattva can attain the noble path that this is called diligent vigor?”

Bodhisattva Manjusri asked:

“How does a bodhisattva practice so as to attain the noble path?”

He replied:

“If one conducts one’s practice without making distinctions among any dharmas, then the bodhisattva can attain the noble path.”

Bodhisattva Manjusri asked:

“What is meant by attaining the noble path?”

He replied:

“If, while practicing equality, a bodhisattva regards all dharmas as equal, this is called having attained the noble path.”

Bodhisattva Manjusri asked:

“Good man! Can that which is called equality be seen?”

He replied:

“No. Why is this? Bodhisattva Manjusri, if the equality of dharmas could be seen, it would not be equality. If one can refrain from seeing dharmas as equal, this is called seeing equality.”

At that time, Brahma Superior Contemplation asked Bodhisattva Manjusri:

“Bodhisattva! Can the equality of all dharmas be seen?”

He replied:

“Brahma! It cannot be seen. If one sees equality, that very seeing is unequal.”

The Brahma asked:

“Bodhisattva Manjusri! If, while practicing with regard to the characteristic of equality of all dharmas, a bodhisattva does not see any dharmas, is this called having attained the noble path?”

Bodhisattva Manjusri asked:

“Brahma! Why does one not see?”

He replied:

“Because one has transcended the two characteristics, one does not see. Bodhisattva Manjusri! Such non-seeing is right view.”

Bodhisattva Manjusri asked:

“Brahma! Who in the world can possess the vision of equality?”

He replied:

“Bodhisattva Manjusri! The Buddhas, the Tathagatas.”

Bodhisattva Manjusri asked:

“Brahma! How can they see?”

He replied:

“Bodhisattva Manjusri! Just as they do not give rise to any differing conception regarding the suchness of form, so too do they not give rise to any differing conception regarding the suchness of feeling, perception, formations, and consciousness. Because the five skandhas are equal, this is called seeing equality.”

Bodhisattva Manjusri asked:

“Brahma! What is called the world?”

He replied:

“Extinction is the world.”

Bodhisattva Manjusri asked:

“Brahma! If extinction is the world, is the characteristic of the world extinction?”

He replied:

“The characteristic of the world cannot be extinguished.”

Bodhisattva Manjusri asked:

“Brahma! For what reason is the world said to have the characteristic of extinction?”

He replied:

“Ultimately, the world bears the characteristic of extinction. For this reason, its characteristic cannot be extinguished. Why? Because that which is extinction cannot be extinguished again.”

Bodhisattva Manjusri asked:

“Brahma! Did the Buddha not say that conditioned dharmas bear the characteristic of extinction?”

He replied:

“When the characteristics of dharmas are penetrated to their ultimate limit, they are eternally unextinguished. Therefore, the Buddha taught that the characteristics of all conditioned dharmas are inexhaustible.”

Bodhisattva Manjusri asked:

“Brahma! What are called conditioned dharmas?”

He replied:

“Because their characteristics become extinct, they are called conditioned dharmas.”

Bodhisattva Manjusri asked:

“Brahma! Where do conditioned dharmas abide?”

He replied:

“Conditioned dharmas abide within the essential nature of the unconditioned.”

Bodhisattva Manjusri asked:

“Brahma! If so, what difference is there between conditioned and unconditioned dharmas?”

He replied:

“Conditioned and unconditioned dharmas differ in their written designations and modes of expression. Why? Because written words and speech are conditioned, yet they are also unconditioned. As for the characteristics of dharmas, there is no difference between conditioned and unconditioned dharmas, because the characteristics of dharmas are without distinction.”

Bodhisattva Manjusri asked:

“Brahma! Through what superior dharmas is such speech obtained?”

He replied:

-To realize the unconditioned Dharma is to make no distinction regarding the supreme Dharma expressed in those words.

Bodhisattva Manjusri asked:

-O Brahma! What words may be called meaningful?

He replied:

-Words are used to cause the minds of others to apprehend characteristics. Why is this? Because all written words are conceptual elaborations. Yet the Buddhas do not abide in conceptual elaborations, do not rely upon words, and have no discursive speech.

Venerable Bodhisattva Manjusri! All language is fundamentally not language. Therefore, the Buddha taught that all dharmas are inexpressible. Why is this? Because the Buddhas, the Tathagatas, are not named by means of language.

Bodhisattva Manjusri asked:

-O Brahma! How do the Buddhas, the Tathagatas, receive their designation?

He replied:

-The Buddhas, the Tathagatas, are designated neither by form, nor by characteristics, nor by dharmas.

Bodhisattva Manjusri asked:

-O Brahma! Are the Buddhas, the Tathagatas, designated apart from the dharma of form?

He replied:

-No, Venerable Bodhisattva Manjusri! Why is this? Because the suchness of the form-body and the suchness of the Dharma-essence are neither one nor different. It is thereby that the Buddhas, the Tathagatas, receive their designation. The Tathagata is designated by true suchness as it really is. If a Buddha, a Tathagata, is designated by reality as it is, that designation is never lost.

Bodhisattva Manjusri asked:

-O Brahma! What Dharma have the Buddhas, the Tathagatas, realized that they bear the title Buddha?

He replied:

-Venerable Bodhisattva Manjusri! All Buddhas, the Tathagatas, have completely penetrated the pure true suchness of the nature of all dharmas. Because they have realized that true suchness in this way, they are called the Perfectly and Universally Enlightened Ones.

At that time, Brahma Equal Conduct, the Great Brahmin's Son, addressed the Buddha:

-World-Honored One! How does a great bodhisattva dwelling in the Great Vehicle come to be called securely established?

The World-Honored One then replied in verse:

A bodhisattva does not destroy form,

But dwells in the mind of bodhi;

Knowing form to be like bodhi—

Such is a bodhisattva of luminous wisdom.

Because form itself is bodhi,

He enters equally the characteristic of suchness;

Not destroying the nature of any dharma—

Such is a bodhisattva of luminous wisdom.

Not destroying the meaning of bodhi

Is itself the meaning of bodhi;

Within that meaning of bodhi,

There is no bodhi either.

Rightly practicing the ultimate meaning

Is called dwelling in bodhi;

A bodhisattva of luminous wisdom

Should understand bodhi.

The foolish seek bodhi

Within the skandhas, dhatus, and ayatanas;

The skandhas, dhatus, and so forth are bodhi—

There is no separate bodhi.

Bodhisattvas of luminous wisdom,

Regarding higher, middle, and lower dharmas,

Neither grasp nor relinquish them;

Thus they are called those who dwell in bodhi.

Luminous wisdom makes no distinction

Between dharma and non-dharma as two;

Nor does it cling to their non-duality—

This is called the practice of bodhi.

If there are two, that is the conditioned;

If there are not two, that is the unconditioned;

To depart from both these extremes

Is called the practice of bodhi.

One who transcends ordinary beings

Yet does not enter the fixed state of Dharma,

And has not yet realized the fruit of the noble ones,

Is a field of merit for the world.

Contemplating the dharmas of the world,

One remains there like a lotus blossom;

Following the unsurpassed path

Is called dwelling in bodhi.

Wherever the world conducts itself,

There the bodhisattva conducts himself;

Throughout all the worlds,

There are no dharmas at all.

Luminous wisdom knows this as it really is

And thereby attains liberation;

Luminous wisdom is unafraid

To enter into worldly affairs.

With a mind neither fearful nor inferior,

One practices the bodhisattva conduct;

A bodhisattva of luminous wisdom

Skillfully knows the characteristics of the Dharma-nature.

Therefore, one does not distinguish

Dharma from non-dharma;

A bodhisattva of luminous wisdom

Does not abandon any dharma.

Nor does any dharma arise;

This is called the characteristic of bodhi.

All dharmas are without characteristics,

Like the characteristic of empty space.

For one of luminous wisdom, no concept

Of characteristic is the true characteristic;

A bodhisattva constantly safeguards the Dharma

And abides securely in equality.

Equality itself is Dharma,

For dharmas are not discriminated;

Whether a Buddha appears in the world or not,

All dharmas are empty.

Bodhisattvas of luminous wisdom

Do not abandon that Dharma-essence;

When they encounter the Dharma of the Buddhas,

It bears the characteristic of the Dharma-essence.

They expound it for sentient beings

Because they abide in true suchness;

The maras cannot fathom

Their most profound practices.

Luminous wisdom does not cling to dharmas

And knows all dharmas universally;

It seeks to understand the wisdom of the Buddhas

Yet does not abide therein.

Dwelling where there is no dwelling,

It does not dwell elsewhere either;

The wisdom of the Buddhas is unobstructed,

Clinging neither to dharma nor non-dharma.

If one does not cling in this way,

One ultimately attains bodhi.

Those who delight in wholesome deeds

Make giving increasingly sublime.

They relinquish whatever they possess,

Yet their minds remain unmoved;

Dharmas can neither be relinquished

Nor can they be grasped.

Of all the dharmas in the world,

Fundamentally, I attain none;

Knowing all dharmas as they really are,

One is neither bound nor liberated.

The Buddha's words teach the giver

That no dharmas can be seen;

Therefore, bodhisattvas

Do not cling to self or what belongs to self.

Thus, when practicing giving,

They do not give rise to stinginess;

Whatever they have given

They dedicate entirely to the Buddha-path.

Regarding giving and bodhi,

They do not abide in these two characteristics;

Neither fabricating nor initiating precepts,

They constantly abide within the Dharma of morality.

Nor do they ever give rise to the thought,

“I am observing the precepts.”

Luminous wisdom knows that the characteristic of morality

Is neither born nor fabricated.

Therefore, the morality of a bodhisattva

Is pure like empty space;

One contemplates the body as an illusory image

And speech as an echo.

The mind itself is like an illusion;

One does not become conceited because of morality.

The mind is always gentle

And securely abides in the nature of quiescence.

One extinguishes all evil

And thoroughly penetrates all wholesome dharmas;

In observing or breaking precepts,

No dualistic characteristic can be apprehended.

Thus, seeing the Dharma-nature

Is itself the undefiled observance of morality.

Having reached the far shore of patience,

One patiently endures every evil.

Toward all dharmas,

The mind always remains equal;

Dharmas perish thought after thought,

And their nature never abides.

Therein, there is no insult,

Nor is there any reverence;

Even if one's body is cut apart,

One keeps the mind unmoved.

Knowing the mind is not within,

Nor is it outside,

One sees that the body, enemies, blades, and staves

All arise from the four great elements.

Luminous wisdom sees this immediately;

Such a person is called patient.

By earth, water, wind, and fire,

One has never mistakenly been harmed.

Having thoroughly penetrated this matter,

One constantly practices the Dharma of patience;

When a bodhisattva practices in this way,

Sentient beings cannot move him.

Courageously and diligently exerting oneself,

One abides firmly in the Great Vehicle;

Regarding body and mind,

This person severs every basis of reliance.

Although knowing the root of samsara,

That realm cannot be reached;

Yet, for the sake of even one sentient being,

One adorns oneself with great vows.

Dharmas are fundamentally neither born nor extinguished;

Where, then, is there a characteristic of extinction?

The original limit cannot be apprehended,

Yet through delusion one sees extinction.

The Dharma-nature always abides,

And thus is inconceivable;

If one can know it in this way,

There is neither birth nor extinction.

The bodhisattva has compassion for sentient beings

Who do not understand the characteristics of dharmas;

He causes them to practice diligently

And enables them to depart far from delusion.

The Buddhas never perceive

Any fixed characteristic of sentient beings,

Yet they do not relinquish the aspiration for bodhi;

Such a person is called diligent.

Contemplating all dharmas,

One knows them all to be like illusions;

Wisdom cannot be established,

And one contemplates dharmas as empty space.

From false discrimination,

Defilement arises through craving and attachment;

Therefore, one reveals the Dharma-gates

And enables beings to enter nirvana.

One cultivates with utmost diligence

Yet does no harm to any dharma;

Departing from both dharma and non-dharma,

One constantly practices true diligence.

This is the practice of seclusion;

Through attaining noncontentious samadhi,

One abides in neither stillness nor activity,

Yet remains ever heedful of the world.

One delights in dwelling in secluded places,

Like a solitary rhinoceros;

One masters all meditative concentrations

And thoroughly comprehends all spiritual powers.

The mind constantly abides in equality;

Villages and hamlets are tranquil;

Equality without discrimination

Is always called quiescence.

Always understanding quiescence,

Undefiled and without discrimination,

One attains liberation through faith in the Dharma;

Thus it is called quiescence.

Coming and going are equally regarded;

One constantly abides in equality

Without extinguishing equality;

Thus it is said that one dwells in equality.

One personally abides in the Dharma of equality

In order to guide sentient beings,

Never acting contrary to equality.

Thus one is said to abide constantly in samadhi.

One’s resolve and mindfulness are ever steadfast,

Never forgetting the bodhi mind,

While teaching and transforming sentient beings;

Thus one is said to be always in samadhi.

Constantly recollecting all Buddhas,

Whose Dharma-nature body is true and real,

And remaining far removed from the marks of the physical body;

Thus one is said to be always in samadhi.

Constantly cultivating all dharmas

In accordance with the essential nature of all dharmas,

Yet without any conceptual recollection;

Thus one is said to be always in samadhi.

Never departing from mindfulness,

One knows the Sangha to be unconditioned,

Apart from all things and ever quiescent,

With luminous wisdom, one contemplates skillfully.

Throughout the Buddha lands of the ten directions,

One sees all the Buddhas,

Yet when the eye encounters visible forms,

No apprehension of their marks arises.

The Dharma spoken by all Buddhas

Is received and upheld in its entirety,

Yet when the ear encounters sounds,

No dualistic marks arise.

Abiding in single-mindedness,

One knows the minds of all sentient beings;

Between one’s own mind and the minds of others,

One makes no distinction.

Recollecting past lives

Through kalpas as numerous as the sands of the Ganges,

Whether earlier or later,

One likewise makes no distinction.

One manifests transformations everywhere,

Reaching inconceivable Buddha realms,

Yet within body and mind

There is no sign of weariness.

Discerning and knowing all dharmas,

With inexhaustible eloquence and delight in teaching,

Throughout immeasurable numbers of kalpas

One reveals the marks of Dharma-nature.

With wisdom reaching the shore of awakening,

One clearly understands the skandhas, dhatus, and ayatanas,

And constantly shows sentient beings

How to be free from attachment and conceptual proliferation.

Skillfully knowing the Dharma of causes and conditions,

One remains far removed from the marks of the two extremes;

One knows the causes of the afflictions

And also knows the causes of quiescence.

Through faithful understanding of conditioned arising,

One is free from all wrong views;

All dharmas belong to causes and conditions

And have no fixed foundation.

With luminous wisdom, one holds no view of self,

No view of Buddha and no view of nonexistence;

Views of the world and nirvana

Should never be grasped.

By means of clear wisdom,

One knows the nature of all dharmas,

Without darkness or obstruction;

Such is a wise person who practices the path.

This is called the Mahayana,

The inconceivable Buddha Vehicle;

It accommodates all sentient beings

And is the great vehicle of bodhi.

Among all the vehicles,

This vehicle is foremost;

Thus, from within the Mahayana

All other vehicles arise.

Other vehicles have limits

And do not accommodate everyone;

Only this supreme vehicle

Embraces all sentient beings.

Those who practice this Mahayana,

Immeasurable as space,

Harbor no greed or miserliness

Toward any sentient being.

The wise abide herein;

The Mahayana severs all defilements.

That vehicle is like space,

Without form and impossible to see.

If there are sentient beings

Who practice and uphold this Mahayana,

They should contemplate the character of this vehicle

As a vast realm that accommodates all.

Even throughout immeasurable, countless kalpas,

Were one to speak of the merit of the Mahayana

And of practicing and teaching through that vehicle,

Its merit would never be exhausted.

If one abides in the Mahayana,

That person escapes all adversities

And encounters every auspicious condition;

Such is a person of wisdom.

One who hears this wondrous sutra,

Even as little as a four-line verse,

Will not fall into the evil realms

But will reach a place of peace and security.

Those who cherish this scripture,

Whether devas or humans,

After relinquishing their lives and bodies,

Will always be reborn among devas and humans.

In the evil age to come,

If any are able to hear this sutra,

I shall bestow predictions upon them all

That they will ultimately accomplish the Buddha path.

If, in the later evil age,

One holds this wondrous scripture in one’s hands,

One thereby abides in the true Dharma

And is able to turn the Dharma wheel.

If anyone upholds this sutra,

Throughout immeasurable kalpas of transmigration,

Coming and going within birth and death,

That person will draw near to the Buddha path.

If one upholds and recites this sutra,

Possessing great wisdom and diligence,

That person is exceedingly courageous

And can subdue all maras.

Dipankara bestowed a prediction upon me,

Causing me to attain the patience of non-arising;

To those who cherish this scripture,

I shall likewise bestow predictions.

If a Buddha does not appear in the world,

At that time sentient beings cannot be delivered;

Those who cherish this scripture

Perform the work done by a Buddha.

When the Buddha spoke these verses, two thousand bodhisattvas attained the patience of non-arising. The outflows of ten thousand bhiksus were completely extinguished; no longer appropriating any dharma, their minds attained liberation. Thirty-two thousand people became far removed from every dust and defilement and attained the pure Dharma-eye with regard to all dharmas. Five thousand devas all gave rise to the resolve to seek the fruit of unsurpassed, complete, perfect enlightenment.

At that time, Manjusri, Prince of the Dharma, addressed the Buddha:

“World-Honored One! As I understand the meaning of what the Buddha has taught, if anyone makes a vow for bodhi, that is a misguided vow. Why is this? Because if there is anything to be attained among all dharmas, it is misguided. If someone grasps bodhi as existent and then makes a vow for it, everything that person does is misguided practice. Why is this? Because bodhi is not within the desire realm, the form realm, or the formless realm. Since bodhi abides nowhere, no vow can be made for it.

“World-Honored One! Suppose a person vowed to attain empty space. Would that person attain empty space?”

The Buddha said:

“No.”

“World-Honored One! A bodhisattva is likewise so. To make a vow for bodhi is to take empty space as its mark. One should therefore know that this is a vow for a dharma like empty space; it is bodhi without aspiration, transcending the three times and not bearing the mark of appropriation. If a bodhisattva gives rise to dualistic marks, arouses the bodhi mind, and thinks, ‘Apart from birth and death there is bodhi, and apart from bodhi there is nirvana,’ then such an arousal of the mind is not the practice of bodhi.”

At that time, Brahma Superior Contemplation asked Manjusri, Prince of the Dharma:

“Bodhisattva Manjusri! How does a great bodhisattva cultivate the practice of bodhi?”

He replied:

“Brahma! If a bodhisattva practices all dharmas yet, with regard to those dharmas, does not perceive that there is any practice or transformation performed by a self, then that bodhisattva cultivates the practice of bodhi. Why is this? Brahma! Transcending all courses of practice is called a bodhisattva’s practice of bodhi.”

The Brahma asked:

“Bodhisattva Manjusri! How does a bodhisattva practice so as to be said to transcend all courses of practice and thereby carry out the practice of bodhi?”

He replied:

“Brahma! By remaining far removed from all marks of conditioned dependence—the marks of conditions associated with the eye, ear, nose, tongue, body, and mind. This is called a bodhisattva’s practice that transcends all realms of experience.”

The Brahma asked:

“Bodhisattva Manjusri! For what reason is it said to transcend all realms of experience?”

He replied:

“Brahma! It does not transcend equality. Why is this? Because the equality of all dharmas is itself bodhi.”

The Brahma asked:

“Bodhisattva Manjusri! How does a bodhisattva give rise to the vow for bodhi?”

He replied:

“Brahma! It should be in accordance with bodhi as just explained.”

The Brahma asked:

“What is bodhi?”

He replied:

“Brahma! Bodhi is neither past, present, nor future. Therefore, while purified throughout the three times, a bodhisattva contemplates and gives rise to the vow for bodhi. Brahma! Throughout the three times, all dharmas have fundamentally never arisen. Since they are fundamentally unborn, there is nothing to cultivate. Therefore, for one who makes a vow, there is nowhere for that vow to arise. Why is this? Because by making a vow and cultivating the practice of bodhi in this way, one attains the wisdom of all modes and omniscience.”

The Brahma asked:

“What is the meaning of omniscient wisdom?”

He replied:

“It completely knows everything. Therefore it is called omniscient wisdom.”

He asked:

“Through what dharmas is there omniscient wisdom?”

He replied:

“Brahma! It is the mark of nondifference. Wherever there is no mark of a sentient being, one should know sentient beings exactly as they are. Therefore it is called the absence of any mark of difference.”

The Brahma asked:

“What is meant by there being no sentient being?”

He replied:

“Brahma, it is said that sentient beings are merely names. Apart from the nature of names, there are no sentient beings; apart from those sentient beings, there are no names. Therefore, names and sentient beings are not different.

The nature of sentient beings and that of names are likewise not different. Thus, if bodhi were different from sentient beings, there would be two characteristics. For this reason, bodhi does not exist apart from sentient beings.

Because it is not apart from them, bodhi is equality. The equality of bodhi is the equality of self. When bodhi is attained through such equality, that Dharma of equality is not different.

For this reason, bodhi and equality are not different. The self is always equal, just as non-self is; therefore, non-self is not different from self. Just as space has no differing characteristics, so too all dharmas are equal and have no differing characteristics.”

At that time, Brahma Excellent Thought said to Manjusri, Prince of the Dharma:

“Bodhisattva Manjusri, one should know that the words of the Tathagata are true, and that such Dharma should be comprehended in accordance with reality.”

Bodhisattva Manjusri said:

“Brahma, the Buddha has nothing to cultivate with respect to any dharma. Why is this? The Tathagata does not even attain any dharma, much less cultivate one.”

Brahma asked:

“Bodhisattva Manjusri, does the Tathagata then not know which dharmas

are conditioned, which are unconditioned, which are worldly, and which are supramundane?”

Bodhisattva Manjusri said:

“Brahma, what do you think? Can a person cultivate within space and thereby know space?”

Brahma replied:

“No.”

Bodhisattva Manjusri asked:

“Brahma, regarding what is called space, does space undergo arising and cessation?”

Brahma replied:

“No.”

Bodhisattva Manjusri said:

“Brahma, for this reason, all dharmas are like space. Just as space neither arises nor ceases, so too are all dharmas. It is only because there is nothing by which they may be expressed that one speaks of dharmas as arising and ceasing.

“Brahma, when the Dharma is taught in this way, there is no object that is taught. Can all dharmas be expounded? Because all these dharmas neither arise nor cease, they cannot be expounded. If the Dharma that is taught neither arises nor ceases and cannot be discussed, then in that teaching of the Dharma there is likewise no dharma to be taught. Why is this? Whatever is used to know that the dharmas have been taught is itself just like those dharmas. For this reason, it is said that all dharmas are suchness and the abiding of Dharma, yet they do not abide in suchness, because suchness is non-abiding.”

At that time, the Four Heavenly Kings, Sakra Devendra, the Great Brahma Heavenly King, lord of the Saha world, and all those assembled in the congregation scattered celestial flowers over the Buddha and addressed him, saying:

“World-Honored One, if any good man or good woman hears Bodhisattva Manjusri teach the Dharma in this way and believes and understands it, one should know that such a person can vanquish the armies of Mara and every kind of hostile foe. Why is this? It is because Manjusri, Prince of the Dharma, skillfully expounds all dharmas as being free from every characteristic.

“If any good man hears this profound Dharma gate without alarm or fear and is able to believe and understand it, one should know that such a person has certainly not come here through only meager merit. Wherever this scripture is kept, that place is a dwelling place of the Buddha. Whoever hears where this profound and wondrous Dharma gate is enshrined should know that this is a place where the Buddha turns the Dharma wheel. Wherever this scripture is kept—whether in a village, town, city, mountain forest, deserted plain, stupa, monastery, Sangha dwelling, or place for walking meditation—maras, followers of non-Buddhist paths, and those who cling greedily cannot pass through. Only by having made offerings to very many Buddhas in past lives can one hear this scripture.

“Through this scripture, we have attained the radiant light of wisdom. Yet we have not been able to repay the merits and kindness of the Tathagata, Bodhisattva Manjusri, and Brahma Excellent Thought. Even if we were always to remain with the Dharma teacher, listening to the Dharma while regarding that teacher as the World-Honored One, and were able to offer our own flesh and blood, we still could not repay the vast kindness of the Tathagata and those noble ones. We should regard the Dharma teacher as the World-Honored One and constantly attend upon and serve that teacher. If anyone copies this scripture, the devas will always come to protect that person; and when it is read, recited, or expounded, immeasurable devas will come to listen.”

At that time, the World-Honored One said to the Four Heavenly Kings, Sakra Devendra, the Great Brahma Heavenly King, and the great assembly:

“Excellent, excellent! Good men, so it is, so it is, exactly as you have said! If someone were to give in charity the seven kinds of precious treasures sufficient to fill the entire trichiliocosm, that person’s merit would still not equal the merit of one who hears this Dharma gate. Even if people throughout the trichiliocosm were to give in charity the seven kinds of precious treasures sufficient to fill worlds in the ten directions as numerous as the sands of the Ganges, their merit would still not equal the merit of hearing this Dharma gate.

“Good men, those who wish to acquire every merit should listen to this scripture. Those who wish to obtain a beautiful physical form, wealth, attendants, sovereignty, complete happiness among devas and humans, renown, vast learning, enduring memory, proper conduct and dignified bearing, morality, concentration, wisdom, mastery of scriptures and treatises, good spiritual friends, joyful eloquence in teaching, the three higher knowledges, the six superknowledges, every wholesome dharma, the ability to bestow upon sentient beings all the material things they desire, and the attainment of nirvana should listen attentively to this scripture, honor it, believe and understand it, accept and uphold it, read and recite it, practice in accordance with it, and expound it widely for everyone.

“Good men, if anyone practices in accordance with this scripture, I see that such a person has embraced and fully possesses every kind of spiritual power.

“Good men, as for any person from whom one hears this scripture, whether that person is an upadhyaya or an acarya, I see that no offering of worldly goods can repay the kindness of such Dharma teachers. Because this Dharma gate transcends worldly dharmas, worldly offerings cannot repay their kindness. This Dharma is undefiled, whereas worldly possessions are defiled dharmas; therefore, they cannot repay that kindness. Thus, one cannot repay the kindness of a Dharma teacher with worldly wealth, food and drink, bedding, or other such articles.”

Good men! If anyone practices in accordance with this Dharma gate, only then can that person repay the kindness of the Buddha, the kindness of the one who expounds the Dharma, and the kindness of the teacher. That person is called one who does not consume in vain the offerings presented by donors; one who follows the Tathagata’s instructions; one who has crossed beyond the currents; one who has escaped the perilous paths; one who establishes the place of awakening; one who can destroy hostile armies; a lion king who is free from fear; an elephant king who can subdue Mara; a bull king whom the non-Buddhist masters of doctrine cannot overcome; a king of physicians who cures all illnesses; a fearless one who can expound the Dharma; one who can give away abundant wealth in generosity;

one who relinquishes all afflictions; one who observes the precepts purely and perfects all wholesome dharmas; one who has attained great patience and has left behind self and what belongs to self; one endowed with great power of diligence, who remains tireless throughout immeasurable kalpas; one fully endowed with meditative concentration, whose mind always abides in one-pointedness; one of great wisdom who thoroughly understands the words, sections, and phrases; one of great merit whose bodily marks are adorned with immeasurable blessings and virtues; one of great majestic virtue whose radiance can eclipse the light of the sun and moon; one of great power who possesses the Buddha’s ten powers;

one who is like a great cloud, producing thunder and lightning and pouring down rain to extinguish the afflictions; one who takes refuge in the true Dharma and proceeds toward nirvana; one who rescues beings from all the terrors of birth and death; one who bears a radiant lamp and dispels the darkness of ignorance; one who terrifies Mara and causes him to submit; one who establishes the ultimate Great Way for sentient beings; one who attains the fruition of sitting at the place of awakening; one who has attained the Dharma eye; one who sees suchness; one who clearly understands emptiness; one who abides in great compassion; one who establishes great loving-kindness; one who does not abandon sentient beings; one who renounces the Lesser Vehicle; one who advances toward the Great Vehicle;

one who eliminates all deluded inversions; one who reaches equality; one who enters the position of the Dharma; one who abides at the place of awakening; one who vanquishes all maras; one who abides in omniscience; one who can turn the Dharma wheel; and one who performs the work of a Buddha.

Good men! Even if, for one kalpa or more than one kalpa, I were to praise and extol that person and speak of the merits of practicing in accordance with this sutra, I could not exhaust them. Even the Tathagata’s eloquence could not exhaust them. At that time, in the assembly there was a heavenly son named Non-Retrogression, who addressed the Buddha:

“World-Honored One! You teach the practice that accords with the Dharma. What, then, is practice in accordance with the Dharma?”

The Buddha said:

“Heavenly son! When one hears me expound the Dharma and practices accordingly, this means not practicing any dharma at all; yet this is called practicing all dharmas. Why is this?

For one who practices all dharmas, those dharmas are neither created nor uncreated. If a dharma is neither created nor uncreated, this is called practice in accordance with the Dharma. Practicing in this way, the practitioner practices neither the wholesome nor the unwholesome; neither the contaminated nor the uncontaminated; neither worldly dharmas nor supramundane dharmas; neither the conditioned nor the unconditioned; neither birth and death nor nirvana.

This is called practice in accordance with the Dharma. Not practicing any dharma is called practice. Worldly people cling to the characteristics of dharmas and therefore do not practice in accordance with reality.

If one holds that dharmas possess characteristics, then one does not practice in accordance with reality. One who cannot abide in any dharma practices all dharmas in accordance with reality, because all dharmas are without opposition. This is called practice in accordance with reality.”

At that time, the heavenly son Non-Retrogression addressed the Buddha:

“World-Honored One! If someone can practice in accordance with reality in this way, that person can perfect practice in accordance with reality. Why is this? Because one practices the true Dharma, it is called perfection. One who practices in accordance with reality does not abide in a wrong path but abides in the right path, practicing in accordance with the Dharma.

“World-Honored One! To practice the right path is to find no dharma that is wrong, because all dharmas are equal and without distinction.”

At that time, Brahma Excellent Reflection asked the heavenly son Non-Retrogression:

“Good man! Do you abide in practice in accordance with reality?”

He replied:

“Brahma! If there were two characteristics in the World-Honored One’s exposition of the Dharma, then I would abide in practice in accordance with reality. Yet because all dharmas are now without dual characteristics, it is called practice in accordance with reality.

“Brahma! I abide in that Dharma, which is without creation and without conceptual proliferation, just like the Dharma of suchness. I practice in accordance with all dharmas as they truly are; therefore, I say that I abide therein and practice.”

Brahma said:

“Heavenly son! I have always dwelt in this Buddha-land, yet I have not known you.”

The heavenly son replied:

“Brahma! I too have dwelt in this Buddha-land, yet I have never seen or known myself.”

Brahma said:

“Heavenly son! In this Buddha-land there is no discrimination and no object of discrimination as to whether I see or do not see.”

The heavenly son replied:

“Brahma! I too am likewise: I make no discrimination and have no object of discrimination concerning whether I have ever seen or not seen in this Buddha-land.”

Brahma asked:

“Heavenly son! How can a person both see and never have

seen?”

He replied:

“Brahma! All ordinary beings have never seen the Dharma of the

noble ones. If they can enter the Dharma of the noble ones, this is called having never seen it before but now coming to see it. This Dharma cannot be seen by means of eye-consciousness, nor can it be known by means of nose-, tongue-, body-, or mind-consciousness. Only noble ones who have realized things in accordance with suchness correctly see the positions of the eye, ear, mind, and dharmas. Such seeing is called right view.”

At that time, Shakra, Lord of the Devas, addressed the Buddha:

“World-Honored One! It is like a merchant chief who enters an island of jewels and sees treasures everywhere. In the same way, because these good men have accomplished inconceivable merits, whatever they delight in expounding is entirely a treasure of the Dharma and is entirely ultimate reality.

“Good men! Because they do not cling to the view of self or to the view of sentient beings, whatever they delight in expounding is entirely free from delusion and inversion.

“Good men! Whatever they delight in expounding has attained purity with respect to the past, without perceiving the future or perceiving the present.

“Good men! Whenever they delight in expounding, they cause those without faith to give rise to faith, and they cause those who already have faith to attain liberation.

“Good men! Whenever they delight in expounding, they cause all who are arrogant to become subdued, and they cause those without arrogance to see and know all things exactly as they truly are.

“Good men! Whenever they delight in expounding, none of the various maras can come to cause disturbance. Whoever hears them can escape the workings of Mara.

“Good men! Whenever they delight in expounding, they can cause wholesome dharmas that have not yet arisen to arise, and they cause wholesome dharmas that have already arisen not to perish.

“Good men! Whenever they delight in expounding, they can cause presently arisen afflictions to be eliminated, and they cause the various afflictions that have not yet arisen not to arise.

“Good men! Whenever they delight in expounding, they cause those who have not yet generated the mind of bodhi to generate it, and they cause those who have already generated the mind of bodhi not to regress.”

Good men! Wherever there is delight in expounding the Dharma, one can ensure that the Dharma is not cut off, preserving and sustaining it so that it does not perish.

Good men! Wherever there is delight in expounding the Dharma, one can bring all the Buddha-Dharmas to complete fulfillment.

World-Honored One! Through such delight in expounding the Dharma, one skillfully subdues all adherents of non-Buddhist paths. Why is this? Before the lion king, no jackal dares even show itself, much less utter a sound.

World-Honored One! All adherents of non-Buddhist paths and their masters of disputation are likewise unable to endure it and cannot roar the unsurpassed roar of the lion king.

At that time, the Deva Son Avaivartika asked Shakra, Lord of the Devas:

“Deva King Kaushika! For what reason is it called the lion’s

roar?”

He replied:

“Deva Son! When a practitioner expounds the Dharma without attachment in presenting it, this is called the lion’s roar. If a practitioner expounds the Dharma with attachment, that is the cry of a jackal, not the lion’s roar, for it gives rise to all wrong views.

“Deva Son! You should explain more fully: What is the lion’s roar?”

The Deva Son replied:

“Kaushika! If a practitioner expounds the Dharma without attachment even to the attainment of the Tathagata’s fruit, much less to other dharmas, this is called the lion’s roar.

“Furthermore, Kaushika! If a practitioner cultivates in accordance with the Dharma as it has been taught and expounds the Dharma accordingly, this is called the lion’s roar. Expounding the Dharma with certainty is called the lion’s roar. Expounding the Dharma without fear is called the lion’s roar.

“Furthermore, Kaushika! If a practitioner contemplates all dharmas as neither arising nor ceasing, neither arising because of dharmas nor ceasing because of dharmas, and expounds the Dharma accordingly, this is called the lion’s roar.

“Furthermore, Kaushika! If a practitioner contemplates all dharmas as having neither defilement nor purity, neither coming together nor dispersing, and expounds the Dharma, this is called the lion’s roar.

“Furthermore, Kaushika! The lion’s roar means expounding with certainty that all dharmas are without self and without sentient beings. This is called the lion’s roar.

To expound with certainty emptiness, signlessness, and wishlessness is called the lion’s roar. To preserve the Dharma and expound it is called the lion’s roar. For the sake of sentient beings, to enable them to attain liberation, arouse the aspiration for bodhi, and declare, ‘I shall become a Buddha,’ and to expound the Dharma in this way is called the lion’s roar.

If one can attain purity, live contentedly, and expound the Dharma in this way, it is called the lion’s roar. To dwell constantly in secluded places and expound the Dharma in this way is called the lion’s roar. To practice generosity oneself, encourage others to practice generosity, and expound the Dharma in this way is called the lion’s roar.

To maintain the dignified deportment one has perfected and expound the Dharma in this way is called the lion’s roar. To regard everyone equally, without distinguishing friend from foe, and expound the Dharma in this way is called the lion’s roar. To cultivate diligence constantly, never forsake one’s original vow, and expound the Dharma in this way is called the lion’s roar.

To be able to eliminate afflictions and expound the Dharma in this way is called the lion’s roar. To use wisdom to understand skillfully all courses of conduct and expound the Dharma in this way is called the lion’s roar.”

As the Deva Son expounded the meaning of the lion’s roar in this way, the trichiliocosm shook in six ways, hundreds of thousands of musical instruments sounded spontaneously, and a great radiance illuminated heaven and earth. Hundreds of thousands of devas rejoiced exceedingly and said:

“The Deva Son Avaivartika has expounded the Dharma of the lion’s roar for us to hear, and in Jambudvipa we have once again witnessed the turning of the Dharma wheel.”

At that time, the Buddha smiled.

Whenever the Buddha smiled, hundreds of thousands of myriads of rays of blue, yellow, red, white, rose, and violet light issued from his mouth, illuminating immeasurable and boundless worlds. They ascended as far as the Brahma heavens, outshining the light of the sun and moon. After shining everywhere, the rays circled the Buddha’s body three times and then entered through the crown of his head.

Thereupon, Brahma Excellent Reflection joined his palms toward the Buddha and praised the World-Honored One in verse:

Surpassing all with supreme wisdom,

You know the conduct of beings throughout the three times.

In wisdom, merit, and liberation,

Please reveal the cause of your smile.

The Buddha’s wisdom is measureless and inconceivable;

Knowing beings’ minds, it meets no obstruction.

Accordingly, you teach the Dharma and reveal their capacities,

Beyond the reach of shravakas and pratyekabuddhas.

I bow before the Unsurpassed, Supreme One;

Please relate the cause of your smile.

Your pure, undefiled tongue shines like the moon,

Like Lord Shakra and King Brahma.

It illuminates devas, humans, Mount Sumeru,

The Iron Ring Mountains, and all other mountains.

I bow before the Unsurpassed, Supreme Honored One;

Please reveal the cause of your smile.

The Great Sage is tranquil and free from anger;

Devas and humans gaze upon you without weariness.

All hope to attain peace and happiness;

Please reveal the cause of your smile.

You comprehend all dharmas as being like space,

Bubbles, lightning, reflections, illusions, and dreams,

The moon reflected in water, and empty appearances;

Please reveal the cause of your smile.

Free from discriminating characteristics and wrong views,

You understand emptiness, signlessness, and non-action,

Ever delighting in meditative concentration and the tranquil Dharma;

Please reveal the cause of this radiance.

Unattached to written words or spoken sounds,

You constantly expound the Dharma for sentient beings.

Unattached to self or dharmas, your wisdom seeks nothing;

Thus is each and every Dharma phrase spoken by the Tathagata.

Your superknowledges, faculties, and powers are all complete;

Please expound for me your radiant wisdom.

The Tathagata, the World-Honored One, can extinguish

Birth, aging, sickness, death, and every suffering.

With the mighty, courageous strength of Narayana,

You subdue all the forces of Mara,

And for those sentient beings not yet converted,

You become a bright lamp upon which they rely.

O valiant Teacher of Devas and Humans,

Please explain to me the cause of your smile.

At that time, the World-Honored One said to Brahma Excellent Reflection:

“Brahma! Do you see this Deva Son Avaivartika?”

The Great Brahma replied:

“World-Honored One, I see him!”

The Buddha said:

“Brahma! From this time onward, after more than three million two hundred thousand asamkhya kalpas have passed, this Deva Son Avaivartika will attain Buddhahood and be called Sumeru Lamp King. He will be endowed with the ten epithets: Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.

His world will be called Well Transformed, and its kalpa will be called Brahma Praise. The land of that Buddha will have Jambunada gold and lapis lazuli for its ground. Its Sangha will consist entirely of bodhisattvas who are courageous and who subdue the hostile forces of Mara.

Whatever necessities are desired will appear at the mere thought, just as in the Tushita Heaven. The lifespan of that Buddha will be incalculable, and his exposition of the Dharma will be free from error.”

At that time, Brahma Excellent Reflection said to the Deva Son Avaivartika:

“Deva Son! Has the Tathagata now bestowed a prediction upon you?”

The Deva Son said:

“Brahma! The Tathagata’s prediction concerning me is just like a prediction concerning the true suchness of the dharmadhatu.”

Brahma said:

“The Dharma-nature and the dharmadhatu cannot receive a prediction.”

The Deva Son said:

“Just as the Dharma-nature and the dharmadhatu cannot receive a prediction, you should know that the predictions received by all bodhisattvas are likewise.”

Brahma said:

“Deva Son! If the Buddha, the Tathagata, has not bestowed a prediction upon you, did you then cultivate the holy life in the presence of the Buddhas in the past?”

The Deva Son replied:

“If there is no abiding anywhere, that itself is abiding in the holy life.”

Brahma asked:

“Deva Son! How is not abiding anywhere itself abiding in the holy life?”

The Deva Son replied:

“Brahma, if one does not abide in the Desire Realm, does not abide in the Form Realm, and does not abide in the Formless Realm, that is abiding in the pure conduct.

“Furthermore, Brahma, if one does not abide in a self, does not abide in a sentient being, does not abide in a life span, does not abide in a person, and does not abide in the pure conduct—in brief, if one does not abide in Dharma or in non-Dharma—that is abiding in the pure conduct.”

Brahma asked:

“Son of the gods, what is the meaning of pure conduct?”

The son of the gods replied:

“Brahma, abiding in the principle of nonduality is called the meaning of pure conduct.”

Brahma asked:

“Son of the gods, where does one abide when abiding in the principle of nonduality?”

The son of the gods replied:

“Brahma, to abide in the principle of nonduality is to abide in none of the dharmas. Why is this? Because all noble sages have no place in which they abide, do not cling to any dharma, and do not cross over the currents.”

Brahma asked:

“Son of the gods, what is cultivation of the path?”

The son of the gods replied:

“Brahma, one falls neither into existence nor into nonexistence, and thus does not discriminate that something exists or does not exist. To practice in this way is called cultivating the path.”

Brahma asked:

“Son of the gods, by means of what dharma does one cultivate the path?”

The son of the gods replied:

“Brahma, one neither sees, hears, nor knows the dharmas, and neither attains nor realizes anything. With regard to all dharmas, there are no characteristics and nothing is manifested. This is called cultivating the path.”