勝思惟梵天所問經

At that time, Bodhisattva Jālaprabha said to Brahmā Viśeṣacintin:

-Good man! You say that wherever all ordinary beings course is where you course; this means perceiving the marks of coursing.

The Brahmā replied:

-Good man! If there were a place in which I was born, there would be marks of coursing. Bodhisattva Jālaprabha asked:

-Brahmā! If you are not born, how do you teach and transform sentient beings?

The Brahmā replied:

-The Buddha is born through transformation, and I too am born through transformation.

Bodhisattva Jālaprabha said:

-Because the Buddha is born through transformation, there is no place in which he is born.

The Brahmā asked:

-Can he therefore be seen?

Bodhisattva Jālaprabha replied:

-Brahmā! He is seen through the Buddha’s power.

The Brahmā said:

-Good man! My birth is likewise: it is through the power of karma. Bodhisattva Jālaprabha asked:

-Brahmā! Do you course within the sphere where karma is created?

The Brahmā replied:

-I truly do not course within the sphere where karma arises.

Bodhisattva Jālaprabha asked:

-Brahmā! If there is no karma, why do you say it is through the power of karma?

The Brahmā replied:

-Good man! The karmic power of Suchness is likewise. Neither of these two things departs from Suchness.

Then the elder Śāriputra addressed the Buddha:

-World-Honored One! If someone can penetrate the Dharma taught according to the hidden intent of this great nāga, it should be known that such a person acquires exceedingly great merit. Why is this?

World-Honored One! Merely to hear the name of such a superior person is already extremely difficult, how much more so to hear his words.

World-Honored One! It is like a tree that lives without depending upon the earth and, suspended in empty space, displays roots, trunk, branches, leaves, flowers, fruits, and so forth.

World-Honored One! The manner in which this great being courses is also like this. Without abiding in any dharma, throughout the ten directions he manifests coursing, birth, regression, and death. He is seen everywhere in the lands of the Buddhas, and he likewise possesses such wisdom, eloquence, and joyful readiness to teach.

World-Honored One! If wise good men or good women hear of the sovereign power of such wisdom, who among them would not arouse the resolve to seek unsurpassed, complete and perfect enlightenment?

At that time, within the assembly was a Great Bodhisattva named Universal Flower, who asked the elder Śāriputra:

-Venerable Śāriputra! Have you realized the Dharma-nature or have you not realized it, that you do not cease from expounding the Dharma with such profusely discriminating great wisdom? The Buddha has declared you foremost in wisdom among those who possess wisdom. Why do you not display such sovereign power of wisdom and eloquence?

The elder Śāriputra replied:

-Good man! It is in accordance with the wondrous power of wisdom. The Buddha declared me foremost in wisdom among the śrāvaka disciples, and thus I am able to reveal it.

-Venerable Śāriputra! Is the realm of Dharma-nature greater or lesser in extent?

The elder Śāriputra replied:

-No.

-Venerable Śāriputra! If the realm of Dharma-nature is neither greater nor lesser in extent, why do you say, “It is in accordance with the power of wisdom. The Buddha declared me foremost in wisdom among the śrāvaka disciples, and thus I am able to expound it”?

The elder Śāriputra replied:

-Good man! Among the śrāvakas, each is able to teach according to the Dharma he has realized.

-Venerable Śāriputra! Does the realm of Dharma-nature that you have realized possess the mark of quantity?

The elder Śāriputra replied:

-No.

-Venerable Śāriputra! If so, why do you say that each is able to teach according to the Dharma he has realized? Venerable Śāriputra, just as Dharma-nature has no mark of quantity, realization is likewise. As realization is, so too is teaching. Why? Because Dharma-nature has no mark of quantity.

The elder Śāriputra said:

-Good man! Dharma-nature is not a mark that can be realized.

-Venerable Śāriputra! If that Dharma-nature is not a mark that can be realized, did you go beyond Dharma-nature to realize liberation?

The elder Śāriputra replied:

-No.

-Venerable Śāriputra! Why is this so?

The elder Śāriputra replied:

-Good man! If one were to go beyond Dharma-nature to realize liberation, one would thereby destroy Dharma-nature.

Bodhisattva Universal Flower said:

-Therefore, Venerable Śāriputra, Dharma-nature is just as the Dharma you have realized.

The elder Śāriputra said:

-Good man! I have come to hear the Dharma, not to teach it.

-Venerable Śāriputra! All dharmas enter Dharma-nature. Within this Dharma-nature, can there be a speaker and a listener?

The elder Śāriputra replied:

-No.

-Venerable Śāriputra! If so, why do you say, “I have come to listen, not to speak”?

The elder Śāriputra replied:

-Good man! The Buddha has said that two kinds of people obtain immeasurable merit:

1. Those who diligently and single-mindedly teach the Dharma.

2. Those who attentively listen to and receive it.

For this reason, Bodhisattva Universal Flower, you should expound it, while I shall listen to and receive it.

-Venerable Śāriputra! When you enter the attainment of cessation, are you able to hear the Dharma?

The elder Śāriputra replied:

-Good man! Upon entering the attainment of cessation, there are no dual activities by which to hear

the Dharma.

-Venerable Śāriputra! Do you believe that all dharmas are, in their own nature, characterized by cessation?

He replied:

-Good man! I believe the statement that all dharmas are thus, in their own nature, characterized by cessation.

Bodhisattva Universal Flower said:

-If so, Venerable Śāriputra, then at all times you are never able to hear the Dharma. Why? Because all dharmas are always, in their own nature, characterized by cessation.

The elder Śāriputra said:

-Good man! Can a bodhisattva expound the Dharma without emerging from meditative concentration? Is there perhaps a single dharma that is not meditative concentration?

He replied:

-No, Venerable Śāriputra! For this reason, it should be known that all foolish ordinary beings constantly abide in meditative concentration.

The elder Śāriputra said:

-In what meditative concentration do all ordinary beings constantly abide?

He replied:

-In the samādhi that does not destroy Dharma-nature.

The elder Śāriputra said:

-Good man! If so, there is no distinction between ordinary beings and noble ones.

-Venerable Śāriputra! So it is, so it is. I do not wish to make any distinction between ordinary beings and noble ones. Why? Because noble ones do not realize a single dharma, and ordinary beings do not give rise to a single dharma. Neither of these two groups transcends the mark of equality of Dharma-nature.

The elder Śāriputra said:

-Good man! According to the Bodhisattva, what is the mark of equality in the nature of all dharmas?

He replied:

-It is just as the knowledge and vision attained by Venerable Śāriputra. Venerable Śāriputra! Did you give rise to the Dharma of the noble ones?

He replied:

-No.

He asked:

-Then did you extinguish the dharmas of ordinary beings?

He replied:

-No.

He asked:

-Then do you perceive the dharmas of ordinary beings?

He replied:

-No.

-Venerable Śāriputra! If so, upon what knowledge and

vision do you rely when saying that you have attained the Dharma?

He replied:

-Good man! Suchness cannot be heard. The Suchness of ordinary beings devoid of wisdom is itself the Suchness of liberation through the exhaustion of the outflows. The Suchness of liberation through the exhaustion of the outflows is itself the Suchness of nirvana without remainder.

Bodhisattva Universal Flower said:

“Venerable Sariputra! Suchness is not other, Suchness does not change, Suchness does not transform, and Suchness is not destroyed. Venerable one, you should use this Suchness to understand all dharmas.”

At that time, Elder Sariputra addressed the Buddha:

“World-Honored One! Just as a great flame can completely consume all things, so too can these good men’s teachings on the Dharma-nature burn away all afflictions.”

The Buddha said:

“Sariputra! It is just as you have said. These good men’s teachings on the Dharma-nature can burn away all afflictions.”

At that time, the youthful bodhisattva Jalamprabha asked Elder Sariputra:

“Venerable Sariputra! The Buddha has declared you foremost in wisdom among the assembly. What is this wisdom by virtue of which you are foremost in wisdom?”

He replied:

“Good man! Sravakas gain understanding by hearing the sound of teachings and then contemplate the characteristics of their own bodies with a small measure of wisdom. Because of this wisdom, the Buddha has declared me foremost in wisdom among the sravaka disciples, not foremost in wisdom among the bodhisattvas.”

He asked:

“Then is wisdom characterized by conceptual proliferation?”

He replied:

“No.”

He asked:

“Then is wisdom not characterized by equality?”

He replied:

“That is so!”

He asked:

“Since the venerable one has now realized the wisdom of equality, why do you say that wisdom is limited?”

He replied:

“Good man! Because the characteristic of the Dharma-nature is immeasurable, wisdom is immeasurable. Yet according to whether one penetrates the Dharma-nature deeply or shallowly, wisdom has limits.”

He asked:

“Has there ever been a dharma of immeasurable characteristics that gives rise to a limited teaching?”

He replied:

“No.”

Bodhisattva Jalamprabha said:

“If that is so, why does Venerable Sariputra teach the Dharma according to limitations?”

At that time, Elder Sariputra remained silent and gave no reply.

Then Elder Mahakasyapa, relying upon the Buddha’s spiritual power, addressed him:

“World-Honored One! For what reason is the youthful bodhisattva Jalamprabha named Jalamprabha?”

The Buddha then told the youthful bodhisattva Jalamprabha:

“Good man! Manifest the radiance of the merit you have accomplished through your own roots of goodness, so that the minds of devas and humans throughout all worlds may rejoice, and so that those among them whose roots of goodness and merit have matured may arouse the aspiration to attain unsurpassed, perfect enlightenment.”

After the youthful bodhisattva Jalamprabha heard the Buddha’s words, he addressed the Buddha:

“Excellent, World-Honored One! I shall respectfully follow your instruction.”

Having spoken these words, the bodhisattva adjusted his robes, bared his right shoulder, and knelt with his right knee upon the ground. At once, the adorned white webbing between the fingers of his right hand emitted a great light that universally illuminated immeasurable, boundless, incalculable worlds throughout the ten directions. That light reached the realms of hell beings, hungry ghosts, and animals; those who were blind, deaf, hunchbacked, without hands, without feet, or afflicted by various diseases; beings who were vicious, ignorant, or naked; those who were hungry or thirsty, bound in fetters, imprisoned, destitute, ugly, aged, feeble, or near death, and those enduring every manner of suffering and distress;

beings who were miserly, who broke the precepts, were wrathful, indolent, deluded in mindfulness, or devoid of wisdom; those without faith, who had heard little, knew little, had neither shame nor remorse, or had fallen into the net of doubt and wrong views.

When these beings encountered this light, they all gained peace and happiness and rejoiced. Not a single being retained desire, anger, ignorance, arrogance, sorrow, or distress.

Moreover, everyone in the great assembly before the Buddha—from the great bodhisattvas and sravakas to all the hosts of devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, bhiksus, bhiksunis, upasakas, and upasikas—became uniformly golden in color, without distinction, just like the color of the Tathagata. At that time, the bodies and minds of everyone in the great assembly became peaceful and joyful beyond measure, just as when a bodhisattva enters the samadhi called Adornment Arising from the Sustenance of Joy and Bliss. The assembly then experienced what they had never experienced before. Everyone saw all the others as no different from the Buddha. They did not see the Buddha’s body as lofty or their own bodies as lowly.

Furthermore, through the wondrous power of Bodhisattva Jalamprabha’s light, four bodhisattvas immediately sprang forth from the earth in the nadir. They were named Bodhisattva Arisen through the Power of Vows, Bodhisattva Supreme Worthy, Bodhisattva Wisdom Moonlight, and Bodhisattva Unconquerable. These four bodhisattvas stood with palms joined and thought, “Who here is the Buddha whom we should venerate?”

Immediately a voice issued from the midst of space: “Through the wondrous power of Bodhisattva Jalamprabha’s light, everyone in this great assembly is uniformly golden in color, like the Buddha.”

The four bodhisattvas said together:

“Today we shall speak words of truth: Just as the members of this assembly are identical in color, so too are all dharmas.”

Those bodhisattvas then made this vow:

“If our words are true and not false, may Buddha Sakyamuni manifest a distinctive mark so that we may see him, make offerings, and pay homage.”

The Buddha then told the youthful bodhisattva Jalamprabha:

“Good man! You should now cease this spiritual power. Today you have performed the work of a Buddha. You have caused immeasurable beings to abide in the Buddha Way.”

The youthful bodhisattva Jalamprabha obeyed the Buddha’s instruction and immediately ceased his spiritual power and withdrew the light. After the light had been withdrawn, the physical appearances and dignified comportment of everyone in the assembly returned to their former state. The bodily form of the Tathagata then appeared upon the lion throne. When the four bodhisattvas saw the Tathagata, they reverently bowed their heads at the Buddha’s feet and said:

“World-Honored One! The realm of your wisdom is inconceivable, and the realm of the power of the vows arising from Bodhisattva Jalamprabha’s roots of goodness and merit is likewise inconceivable. Beings who rely upon this merit all gain joy, peace, and happiness.”

At that time, Elder Mahakasyapa addressed the Buddha:

“World-Honored One! From where have these four bodhisattvas come?”

The four bodhisattvas said:

“We have come from a Buddha-world in the nadir.”

Venerable Mahakasyapa said:

“What is that land called, and what is the name of the Buddha in that land?”

The four bodhisattvas replied:

“The land is called Manifest Adornment of All Jewels, and the Buddha is named Single Jeweled Canopy. He is presently expounding the Dharma.”

Venerable Mahakasyapa asked:

“How far away is that Buddha-land?”

The four bodhisattvas replied:

“The Buddha himself naturally knows.”

Venerable Mahakasyapa asked:

“For what reason have you bodhisattvas now come here?”

The four bodhisattvas replied:

“The light of the youthful bodhisattva Jalamprabha illuminated that realm. Upon encountering it, we heard the name of Buddha Sakyamuni and the name of the youthful bodhisattva Jalamprabha. Therefore, we came here to behold Buddha Sakyamuni and Bodhisattva Jalamprabha.”

Venerable Mahakasyapa addressed the Buddha:

“World-Honored One! How far from here is the World of Manifest Adornment of All Jewels of Buddha Single Jeweled Canopy?”

The Buddha told Elder Mahakasyapa:

“That land lies beyond Buddha-lands as numerous as more than seventy-two times the sands of the Ganges from this land.”

Venerable Mahakasyapa said:

“World-Honored One! How long did it take these four bodhisattvas to travel from that land to this realm?”

The Buddha said:

“In the span of a single thought, they disappeared from that land and suddenly appeared here.”

Venerable Mahakasyapa said:

“How exceedingly rare, O World-Honored One! The light of these bodhisattvas shines exceedingly far, and their spiritual powers manifest with extraordinary swiftness. This is truly marvelous. Because the light of Bodhisattva Jālinīprabha shone so far, those four bodhisattvas were able to set out and arrive here so swiftly.”

The Buddha said:

“Kāśyapa, it is just as you say. The wondrous spiritual powers of great bodhisattvas operate with inconceivable swiftness; no śrāvaka, pratyekabuddha, or other such being can equal them.”

At that time, the Elder Mahākāśyapa asked Bodhisattva Jālinīprabha:

“Good man, through what causes and conditions does the light manifested by the bodhisattva illuminate this great assembly and make everyone appear the color of pure gold?”

He replied:

“Venerable Mahākāśyapa, you should ask the World-Honored One. The World-Honored One will explain it to you.”

Venerable Mahākāśyapa then reported this matter to the Buddha.

The Buddha said:

“Kāśyapa, when the bodhisattva youth Jālinīprabha attains Buddhahood, everyone in his assembly will be the same color of pure gold, and all will delight in omniscience. In that Buddha’s land there will not even be the names

‘śrāvaka’ or ‘pratyekabuddha’; there will be only an assembly of pure great bodhisattvas.”

The Elder Mahākāśyapa said to the Buddha:

“World-Honored One, will the bodhisattvas born in that realm all possess knowledge like that of a Buddha?”

The Buddha said:

“Mahākāśyapa, it is just as you say. The bodhisattvas born in that realm will all attain knowledge like that of a Buddha.”

At that time, after hearing this, forty-four thousand people in the assembly all aroused the aspiration to attain unsurpassed, complete, perfect enlightenment. Having aroused that aspiration, they all vowed to be born in that land and said to the Buddha:

“World-Honored One, when Bodhisattva Jālinīprabha attains Buddhahood, we shall all be reborn in that land.”

Then the Elder Kāśyapa said to the Buddha:

“World-Honored One, when will this Bodhisattva Jālinīprabha attain unsurpassed, complete, perfect enlightenment?”

The Buddha said:

“Kāśyapa, go and ask the bodhisattva himself.”

Venerable Mahākāśyapa then asked Bodhisattva Jālinīprabha:

“Good man, how much longer will it be before you attain unsurpassed, complete, perfect enlightenment?”

Bodhisattva Jālinīprabha replied:

“Venerable Mahākāśyapa, if someone were to ask an illusory person, ‘How much longer will it be before you attain unsurpassed, complete, perfect enlightenment?’ how would that illusory person reply?”

Venerable Mahākāśyapa said:

“An illusory person has no determinate characteristic, so from where could he offer

a reply?”

He replied:

“All dharmas are likewise: they have no determinate characteristic. Why, then, ask when unsurpassed bodhi will be attained?”

“An illusory person is devoid of intrinsic characteristics, without distinctions, without discrimination, and without aspiration. Is a bodhisattva also like this? If

so, how can he benefit immeasurable sentient beings?”

He replied:

“Venerable Mahākāśyapa, unsurpassed, complete, perfect enlightenment is itself the nature of all sentient beings. The nature of all sentient beings is itself the nature of illusion. The nature of illusion is itself the nature of all dharmas. Within that Dharma, I perceive neither benefit nor the absence of benefit.”

Venerable Mahākāśyapa said:

“Good man, does this mean that a bodhisattva does not cause sentient beings to abide in bodhi?”

He replied:

“Does the bodhi of the Buddhas possess any characteristic of abiding?”

He replied:

“No.”

“Venerable Mahākāśyapa, for this reason I do not cause sentient beings to abide in bodhi, nor do I cause them to abide in the paths of the śrāvaka or pratyekabuddha.”

Venerable Mahākāśyapa said:

“Good man, toward what does the bodhisattva now proceed?”

He replied:

“That toward which I proceed is ‘Suchness.’ Suchness has nowhere toward which to proceed, nor does it undergo transformation. All dharmas abide in the characteristic of Suchness. Therefore, I neither proceed toward anything nor undergo transformation.”

Venerable Mahākāśyapa said:

“If all dharmas abide in the characteristic of Suchness, neither proceeding toward anything nor undergoing transformation, how does a bodhisattva teach and transform sentient beings?”

Bodhisattva Jālinīprabha said:

“If one conceives an intention to do so, one cannot teach and transform sentient beings. If one perceives any transformation in dharmas, one likewise cannot teach and transform sentient beings.”

Venerable Mahākāśyapa said:

“Good man, does a bodhisattva not transform the birth and death of sentient beings in the world?”

“Venerable Mahākāśyapa, I do not even apprehend the world,

much less transform sentient beings within the world.”

Venerable Mahākāśyapa said:

“Good man, does a bodhisattva not enable sentient beings to attain nirvana?”

“Venerable Mahākāśyapa, I do not even perceive nirvana, much less teach and transform sentient beings so that they attain nirvana.”

Venerable Mahākāśyapa said:

“Good man, as the bodhisattva says, neither the world nor nirvana can be apprehended. Why, then, do bodhisattvas practice the bodhisattva conduct? They cultivate the path to bodhi in order to liberate immeasurable sentient beings. Is this not for the sake of bringing those sentient beings to cessation?”

“Venerable Mahākāśyapa, if a bodhisattva perceives the world as distinct from nirvana and practices for bodhi while grasping the characteristic of sentient beings, that person should not be called a bodhisattva.”

Venerable Mahākāśyapa said:

“Good man, in what sphere does the bodhisattva now practice?”

“Venerable Mahākāśyapa, I do not practice within the world, I do not practice within nirvana, nor do I practice in accordance with the characteristic of sentient beings.

“Venerable Mahākāśyapa, regarding your question, ‘Where does the bodhisattva now practice?’ Wherever a person conjured by the Buddha practices, there I practice.”

Venerable Mahākāśyapa said:

“A person conjured by the Buddha has no sphere of practice.”

“Venerable Mahākāśyapa, you should know that the sphere of practice of all sentient beings likewise bears this characteristic.”

Venerable Mahākāśyapa said:

“A person conjured by the Buddha has no greed, anger, or delusion. If you say that the sphere of practice of all sentient beings bears the same characteristic, then where do the greed, anger, and delusion of all sentient beings proceed?”

“Venerable Mahākāśyapa, I shall now ask you a question; please answer as you see fit. Do you now possess greed, anger, or delusion?”

He replied:

“No.”

He asked:

“Then have you completely extinguished greed, anger, and delusion?”

He replied:

“No.”

He asked:

“If you neither possess greed, anger, and delusion nor have extinguished them completely, where do you place greed, anger, and delusion?”

He replied:

“Good man, ordinary beings give rise to distorted views, from which arise false conceptual discriminations, and from these are born greed, anger, and delusion. Noble ones skillfully know the true nature of distortion and therefore do not give rise to false conceptual discrimination. Hence, they have no greed, distortion, or delusion.”

“Venerable Mahākāśyapa, what do you think? If a dharma arises from distortion, is that dharma real or false?”

He replied:

“Good man, that dharma is false, not

real.”

He asked:

“If a dharma is not real, can it be made real?”

He replied:

“No.”

He asked:

“If a dharma is not real, would you seek to apprehend greed, anger, and delusion within it?”

He replied:

“No.”

He asked:

“If so, where could greed, anger, and delusion exist so as to defile sentient

beings?”

He replied:

“Good man, if this is so, then from the very beginning the intrinsic nature of all dharmas has been free from the characteristics of greed, anger, and delusion.”

Bodhisattva Jālinīprabha said:

“Venerable Mahākāśyapa, for this reason I say that the characteristics of all dharmas are like the Buddha’s magical conjurations.”

When this Dharma had been expounded, forty-four thousand bodhisattvas attained the patient acceptance of concordance with the Dharma.

At that time, the Elder Mahākāśyapa said to the Buddha:

“Blessed One! If anyone hears the name of Bodhisattva Web of Light, that person will not fall into the three evil destinies. If anyone beholds Bodhisattva Web of Light in person, one should know that no demonic activity can obstruct that person. If anyone hears Bodhisattva Web of Light teach the Dharma, that person will not enter the ranks of the shravakas or pratyekabuddhas. If any beings receive the gracious instruction of Bodhisattva Web of Light, they will never regress from great bodhi.

“Blessed One! I pray that you speak of the roots of goodness, merit, and adornments of Bodhisattva Web of Light’s buddha-land.”

The Buddha said:

“Great Kashyapa! Wherever this Bodhisattva Web of Light travels among the lands of the Buddhas presently abiding, he is able to benefit immeasurable sentient beings.

“Great Kashyapa! Do you see the light emitted by Bodhisattva Web of Light?”

He replied:

“Yes, I see it.”

The Buddha said:

“Great Kashyapa! It would still be possible to count all the mustard seeds that could fill the trichiliocosm, but it is impossible to count the sentient beings illuminated by the light of Bodhisattva Web of Light who thereby arouse the aspiration and become established on the path to unsurpassed, complete, perfect enlightenment.

“Great Kashyapa! You should know that even the light emitted by Bodhisattva Web of Light produces such innumerable benefits; how much more so the benefits brought about by the Dharma he expounds. Now listen attentively, and I shall explain a small portion of the roots of goodness, merit, and adornments of his pure buddha-land.

“Great Kashyapa! After seven million six hundred thousand asamkhyeya kalpas, this Bodhisattva Web of Light will become a Buddha named Tathagata King of Universal Light and Sovereign Freedom, Worthy of Offerings, Perfectly and Completely Awakened. His world will be called Accumulation of Wondrous Merit.

“Great Kashyapa! When that Buddha approaches the bodhi tree, all maras and their retinues, as well as the devas and people of that land, will become established on the path to unsurpassed, complete, perfect enlightenment.

“Great Kashyapa! The ground in that land will be as level as the palm of a hand and as soft and smooth as the earth in the blissful land of Kalinga, adorned with all kinds of precious jewels. In that world, even the names of the three evil destinies will not exist, nor will there be the eight difficult circumstances. That buddha-land will have neither high nor low places, nor earthenware shards, gravel, thorns, filth, stones, or the like. Countless varieties of wondrous jeweled lotus flowers will enhance the adornment of that realm. Those lotus flowers will all be made of precious jewels and emit the most sublime fragrance.

“Great Kashyapa! That Buddha’s world will be exceedingly vast and will possess such an accumulation of extraordinary merit. Tathagata King of Universal Light and Sovereign Freedom will have an immeasurable Sangha of bodhisattvas.

They will have skillfully cultivated immeasurable Dharma gates and attained immeasurable mastery of spiritual powers. They will adorn themselves with light, and all will have attained dharanis, supreme samadhis, unhindered eloquence, and skill in teaching the Dharma. The spiritual power of those bodhisattvas’ light will penetrate everywhere without obstruction.

They will attain every kind of spiritual power, eloquence, and fearlessness and will be fully capable of subduing every kind of hostile mara. They will constantly apply themselves to cultivating mindfulness and wisdom, give rise to conscience and shame, and practice supreme wisdom and extraordinary virtues.

“Great Kashyapa! In that Buddha’s land, even the designation ‘woman’ will not exist. All the bodhisattvas in that realm will be born by transformation, seated cross-legged within jeweled lotus flowers, and will take the bliss of meditative concentration as their food. Whatever necessities they require—places for walking meditation, dwellings, beds and seats, gardens, groves, bathing pools, and so forth—will appear immediately as soon as they think of them.

“Great Kashyapa! That Tathagata King of Universal Light and Sovereign Freedom will not teach the Dharma through written words. He will merely emit light toward the bodhisattvas, and they will immediately attain the acceptance of the non-arising of dharmas. That light will also illuminate the ten directions universally, penetrating without obstruction and enabling all sentient beings to become free from every kind of affliction.

“Moreover, that light will constantly manifest and emit thirty-two kinds of pure and wondrous Dharma sounds. What are the thirty-two?

1. All dharmas are empty because they are pure and free from characteristics.

2. All dharmas are signless because they are free from all discrimination and objects of discrimination.

3. All dharmas are wishless because they transcend the three realms.

4. All dharmas are free from desire because their intrinsic nature is quiescent and extinguished.

5. All dharmas are free from anger because they are without obstruction.

6. All dharmas are free from delusion because they are without darkness.

7. All dharmas come from nowhere because they have never arisen.

8. All dharmas go nowhere because there is no destination.

9. All dharmas do not abide because they have no support.

10. All dharmas utterly transcend the three times because past, future, and present have no inherent existence.

11. All dharmas are not different because their nature is one.

12. All dharmas are unborn because they are free from karmic retribution.

13. All dharmas are without karmic retribution because no cause can be found.

14. All dharmas are not created because they cannot be created.

15. All dharmas are nameless because no name can be assigned to them.

16. All dharmas do not arise because they are neither born nor extinguished.

17. All dharmas are unreal because they have never arisen.

18. All dharmas are real because they enter the single gateway of the path of equality.

19. All dharmas are without sentient beings because no sentient being can be found.

20. All dharmas are without self because they are encompassed by the truth of ultimate meaning.

21. All dharmas are hidden and profoundly secret because there is no object that can be known.

22. All dharmas are equanimity because they are free from love and hatred.

23. All dharmas are free from afflictions because there is no grasping.

24. All dharmas are unafflicted because their intrinsic nature is undefiled.

25. All dharmas have a single characteristic because ultimate reality is equal.

26. All dharmas are free from characteristics because they are eternally pure and concentrated.

27. All dharmas abide in ultimate reality because their nature is indestructible.

28. All dharmas accord exactly with their true characteristic because they have always been indestructible.

29. All dharmas enter the Dharma-nature because they universally converge within it.

30. All dharmas are without conditions because conditions do not converge.

31. All dharmas arise from many conditions because equality is complete.

32. All dharmas are bodhi because they are seen exactly as they truly are.

“All dharmas are nirvana because there is no attainment.

“Great Kashyapa! The light of Tathagata King of Universal Light and Sovereign Freedom will constantly emit these thirty-two pure and wondrous Dharma sounds.

“Great Kashyapa! If any sentient being is born in that land, one should know that this person will be capable of performing the work of a Buddha.

“Great Kashyapa! That Buddha’s lifespan will be immeasurable.

“Great Kashyapa! In that Buddha’s land, there will be no demonic activity capable of obstructing the bodhisattvas.”

The elder Great Kashyapa said to the Buddha:

“Blessed One! If anyone wishes to attain a pure buddha-land, that person should adopt the cultivation of roots of goodness, merit, and adornments of a pure buddha-land practiced by Bodhisattva Web of Light.”

The Buddha said:

“O Mahakasyapa! Bodhisattva Jalamprabha, in the presence of immeasurable hundreds of thousands of myriads of kotis of nayutas of Tathagatas, made pure vows and fully cultivated the adornments of merit; therefore, he shall attain such a pure Buddha-land. Thus, Venerable Mahakasyapa, if any good man or good woman wishes to attain such a pure Buddha-land, that person should train in accordance with the practices and vows of Bodhisattva Jalamprabha.”

At that time, Brahma Excellent Reflection said to Bodhisattva Jalamprabha:

“Has the Bodhisattva received a prediction from the Buddha?”

Bodhisattva Jalamprabha said:

“O Brahma! All sentient beings have received predictions from the Tathagata.”

He asked:

“On what basis do they receive predictions?”

He replied:

“They receive predictions according to the karmic results they are to undergo.”

He asked:

“What karma does a bodhisattva create in order to receive a prediction?”

The Bodhisattva asked in return:

“O Brahma! If an act is not performed by the body, not spoken by the mouth, and not created by the mind, can that act be revealed?”

The Brahma replied:

“It cannot be revealed.”

He asked:

“O Brahma! Why then do you speak in this way? O Brahma! Can a practicing bodhisattva cling to characteristics?”

He replied:

“No, because bodhi is not any characteristic of conditioned activity.”

He asked:

“O Brahma! Is bodhi a characteristic of arising and activity?”

He replied:

“No, because bodhi is unconditioned and is not a characteristic of arising and activity.”

He asked:

“O Brahma! Can the unconditioned bodhi be attained by means of characteristics of arising and activity?”

He replied:

“No!”

Bodhisattva Jalamprabha said:

“O Brahma! Therefore, you should know, according to this principle, where could the mind abide? No karma, no karmic result, no creation, and no action—this is bodhi. If bodhi is spoken of in this way, and prediction is likewise spoken of in this way, then one cannot receive a prediction by means of a conditioned dharma.”

The Brahma asked:

“Good man! Does a bodhisattva receive a prediction without practicing the six paramitas?”

He replied:

“O Brahma! It is just as you have said. A bodhisattva receives a prediction by practicing the six paramitas.

“O Brahma! When a bodhisattva relinquishes all afflictions, this is called the paramita of giving. When there is no arising with regard to any dharma, this is called the paramita of moral discipline. When no harm is done with regard to any dharma, this is called the paramita of patience. When one remains apart from characteristics with regard to any dharma, this is called the paramita of diligence. When one does not abide anywhere with regard to any dharma, this is called the paramita of meditative concentration. When there is no conceptual proliferation with regard to any dharma, this is called the paramita of wisdom.

“O Brahma! When a bodhisattva practices the six paramitas in this way, where does he practice?”

The Brahma said:

“Good man! There is no sphere of practice. Why? Wherever there is a sphere of practice, there is no practice. If there is practice, then there is no practice; if there is no practice, then there is practice.”

Bodhisattva Jalamprabha said:

“O Brahma! From this principle, you should know that non-practice is bodhi. It is just as you asked: the Bodhisattva has received from the Buddha a prediction of bodhi. Just as suchness and the Dharma-nature receive a prediction, so too have I received a prediction. O Brahma! Relying on this Dharma, you should know that non-practice is the bodhisattva practice.

“O Brahma! It is just as you have said. Just as suchness and the dharmadhatu receive predictions, so too have you and I received predictions.”

The Brahma said:

“Good man! Neither suchness nor the dharmadhatu receives a prediction.”

Bodhisattva Jalamprabha said:

“Good man! So it is. The characteristic of receiving a prediction is like suchness and the dharmadhatu.”

At that time, Brahma Excellent Reflection addressed the Buddha:

“World-Honored One! What practice does a bodhisattva undertake in order to receive from the Buddhas a prediction of unsurpassed, complete, perfect enlightenment?”

The Buddha said:

“O Brahma! If a bodhisattva does not practice the dharma of arising, does not practice the dharma of cessation, does not practice wholesome dharmas, does not practice unwholesome dharmas, does not practice worldly dharmas, does not practice supramundane dharmas, does not practice contaminated dharmas, does not practice uncontaminated dharmas, does not practice culpable dharmas, does not practice blameless dharmas, does not practice conditioned dharmas, does not practice unconditioned dharmas, does not practice cultivation of the path, does not practice eradication, does not practice samsara, does not practice nirvana, does not practice seeing, does not practice hearing, does not practice understanding, does not practice knowing, does not practice giving, does not practice relinquishing,

does not practice moral discipline, does not practice concealment, does not practice patience, does not practice goodness, does not practice arousing, does not practice diligence, does not practice meditation, does not practice samadhi, does not practice wisdom, does not practice activity, does not practice cognition, and does not practice attainment...

“O Brahma! If a bodhisattva practices in this way, the Buddhas will bestow upon him a prediction of unsurpassed, complete, perfect enlightenment. Why?

“O Brahma! Wherever there is practice, there is a place of abiding; having no place of practice or abiding is bodhi. Wherever there are conditioned activities, there is discrimination; non-discrimination is bodhi. Wherever there are conditioned activities, there is arising and activity; non-arising and non-activity are bodhi. Wherever there are conditioned activities, there is conceptual proliferation; freedom from conceptual proliferation is bodhi.

“O Brahma! According to this principle, you should know that when a bodhisattva transcends all spheres of practice, he receives a prediction.”

At that time, Brahma Excellent Reflection addressed the Buddha:

“World-Honored One! You have spoken of receiving a prediction. What dharmas are called ‘receiving a prediction’?”

The Buddha said:

“O Brahma! Freedom from the two characteristics of all dharmas is called receiving a prediction. Making no distinction between arising and cessation is called receiving a prediction. Freedom from the karmic characteristics of body, speech, and mind is called receiving a prediction.

“O Brahma! I recall that in the past there was a kalpa named Firm Goodness. During that kalpa, I made offerings to seventy-two nayutas of Buddhas, yet none of those Tathagatas bestowed a prediction upon me.

“After that kalpa had passed, there was a kalpa named Good Transformation. During that kalpa, I likewise made offerings to seven billion two hundred million Buddhas, yet none of those Tathagatas bestowed a prediction upon me.

“After that kalpa had passed, there was another kalpa named Praise of Brahma. During that kalpa, I made offerings to eighty-eight thousand Buddhas, yet none of those Tathagatas bestowed a prediction upon me.

“After that kalpa had passed, there was a kalpa named Stainless. During that kalpa, I likewise made offerings to thirty-two thousand Buddhas, yet none of those Tathagatas bestowed a prediction upon me.

“After that kalpa had passed, there was another kalpa named Adornment. During that kalpa, I made offerings to eighty-four thousand Buddhas, presenting all manner of offerings in abundance to those Buddhas, yet none of those Tathagatas bestowed a prediction upon me.

“O Brahma! In past lives, throughout one kalpa and nearly another kalpa, I made offerings to the Buddhas, wholeheartedly revered, honored, and praised them, purely cultivated the holy life, gave away everything, observed all moral precepts, practiced the dhutanga austerities, remained free from anger, cultivated loving-kindness, constantly practiced patience, acted in accordance with the teachings, diligently cultivated, accepted and retained everything I heard, dwelt alone in seclusion, entered the meditative absorptions, and read, recited, contemplated, and inquired about what I had learned—yet none of those Tathagatas bestowed a prediction upon me.

Why? Because I always relied upon words and letters when questioning the Buddhas; therefore, the Buddhas did not bestow predictions upon me. Why?

Because I always depended upon my own sphere of practice. Therefore, you should know that if bodhisattvas transcend all conditioned practices, they will receive predictions.

“O Brahma! Afterward, I encountered Buddha Dipankara and immediately attained the patience of the non-arising of dharmas. At that time, Buddha Dipankara bestowed a prediction upon me, clearly declaring: ‘Good man! In a future life, you will become a Buddha named’

Shakyamuni Tathagata, Worthy One, Perfectly and Completely Enlightened One. At that time, I transcended all conditioned activities and fully perfected the six paramitas. Why is this?

Because when a bodhisattva is able to relinquish all characteristics, this is called the perfection of generosity. When one is able to extinguish all objects of observance, this is called the perfection of moral discipline. When one is not harmed by sense objects, this is called the perfection of patience.

When one has departed far from all courses of action, this is called the perfection of diligence. When one does not recollect or conceive of any dharma, this is called the perfection of meditative concentration. When one is able to accept the unborn nature of all dharmas, this is called the perfection of wisdom.”

O Brahma! In the presence of Dipankara Buddha, I practiced and fully perfected the six paramitas in this way.

O Brahma! From the time I first generated the aspiration for bodhi until now, I have practiced generosity; yet compared with this generosity that relinquishes characteristics, all my previous acts of generosity do not equal even one part in a hundred, one part in a hundred thousand, or one part in hundreds of thousands of myriads of kotis. No calculation or analogy could ever reach or equal it.

O Brahma! From the time I first generated the aspiration until now, I have always observed the precepts and practiced the dhutanga disciplines; yet compared with this ever-quiescent moral discipline, my previous observance of the precepts does not equal even one part in a hundred. No numerical calculation or analogy could ever reach it.

O Brahma! From the time I first generated the aspiration until now, I have always been gentle and patient; yet compared with this ultimate acceptance of dharmas, my previous patience does not equal even one part in a hundred. No calculation or analogy could ever equal it.

O Brahma! From the time I first generated the aspiration until now, I have always diligently cultivated the practice of vigor; yet compared with this practice of vigor that neither grasps nor relinquishes, all my previous vigor does not equal even one part in a hundred. No calculation or analogy could ever equal it.

O Brahma! From the time I first generated the aspiration until now, I have always dwelt alone in a place of meditative concentration; yet compared with this non-abiding meditative concentration, all my previous meditative concentrations do not equal even one part in a hundred. No calculation or analogy could ever equal it.

O Brahma! From the time I first generated the aspiration until now, I have always used wisdom to contemplate and discern; yet compared with wisdom free from conceptual proliferation, that former wisdom does not equal even one part in a hundred, one part in a hundred thousand, or one part in hundreds of thousands of myriads of kotis. No calculation or analogy could ever equal it.

O Brahma! Therefore, you should know that in the time of Dipankara Buddha, I fully perfected the six paramitas.

Brahma said:

“World-Honored One! What is meant by fully perfecting the six paramitas?”

The Buddha said:

“O Brahma! It is not conceiving of generosity, not relying upon moral discipline, not discriminating patience, not grasping vigor, not abiding in meditative concentration, and always remaining nondual with regard to wisdom.

“O Brahma! This is called fully perfecting the six paramitas.”

Brahma said:

“World-Honored One! Having fully perfected the six paramitas, what dharma can one then perfect?”

The Buddha said:

“O Brahma! Having fully perfected the six paramitas, one can fully perfect all-knowing wisdom.”

Brahma said:

“World-Honored One! Why is it that, having fully perfected the six paramitas, one can fully perfect all-knowing wisdom?”

The Buddha said:

“O Brahma! The equality of generosity is itself the equality of all-knowing wisdom. The equality of moral discipline is itself the equality of all-knowing wisdom. The equality of patience is itself the equality of all-knowing wisdom. The equality of vigor is itself the equality of all-knowing wisdom. The equality of meditative concentration is itself the equality of all-knowing wisdom. The equality of wisdom is itself the equality of all-knowing wisdom. Therefore, the equality of all dharmas is called all-knowing wisdom.

“Furthermore, O Brahma! Fully comprehending the characteristic of generosity, the characteristic of moral discipline, the characteristic of patience, the characteristic of vigor, the characteristic of meditative concentration, and the characteristic of wisdom is called all-knowing wisdom.

“O Brahma! Therefore, whenever one fully perfects the six paramitas, one can fully perfect all-knowing wisdom.”

Brahma said:

“World-Honored One! What does it mean to fully perfect all-knowing wisdom?”

The Buddha said:

“O Brahma! It is when the eye does not see forms, and so forth, up to when the mind does not cognize dharmas.

“O Brahma! If one contemplates the six internal and external ayatanas in this way, this is called fully perfecting all-knowing wisdom.

“O Brahma! Therefore, fully perfecting all-knowing wisdom means not being attached to the eye, and so forth, up to not being attached to the mind. For this reason, the wisdom of the Tathagata is called the unobstructed wisdom of all-knowing wisdom.

“O Brahma! All-knowing wisdom has no object to receive among any dharmas. Why is this? Because all-knowing wisdom is not a vessel that receives dharmas.

“O Brahma! To say that it is not a vessel for dharmas means that there is no thing here that can be fully received. To say that there is no thing means emptiness. That which is not identical with empty space is called all-knowing wisdom. For this reason, no dharma can be received.

“O Brahma! It is like all created things, which depend upon empty space, while empty space itself depends upon nothing. In the same way, every kind of wisdom arises from all-knowing wisdom, yet all-knowing wisdom depends upon nothing whatsoever.”

Brahma Superior Contemplation said to the Buddha:

“World-Honored One! When all-knowing wisdom is spoken of, what is this all-knowing wisdom? For what reason is it called all-knowing wisdom?”

The Buddha said:

“O Brahma! That wisdom of all-knowing wisdom comprehends all conditioned activities known by shravakas, pratyekabuddhas, and all beings in the world. For this reason, it is called all-knowing wisdom.

“The wisdoms of equality have their spheres of activity: knowing all minds, knowing all activities, knowing all loving and compassionate thoughts, knowing all trainings, and knowing all undertakings of cultivation. This is called all-knowing wisdom.

“Being able to transcend all characteristics and destroy all perceptions is called all-knowing wisdom.

“Knowing in accordance with reality what should be spoken and what should not be spoken is called all-knowing wisdom.

“Knowing in accordance with reality the mental activities of all sentient beings is called all-knowing wisdom.

“Knowing in accordance with reality every realization attained through wisdom is called all-knowing wisdom.

“Knowing in accordance with reality the wisdom of those beyond training, the wisdom of shravakas, and the wisdom of pratyekabuddhas, and knowing in accordance with reality that every kind of wisdom arises from all-knowing wisdom—for this reason, it is called all-knowing wisdom.

“Knowing in accordance with reality that all right practices arise from all-knowing wisdom is called all-knowing wisdom.

“Knowing in accordance with reality every kind of medicine is called all-knowing wisdom.

“Being able to bring every illness to an end is called all-knowing wisdom.

“Being able to transcend all bonds is called all-knowing wisdom.

“Being able to extinguish all habitual tendencies of the afflictions is called all-knowing wisdom.

“Because it always abides in all samadhis, it is called all-knowing wisdom.

“Because it is unobstructed with regard to all dharmas, it is called all-knowing wisdom.

“Because all mundane and supramundane wisdom arises from all-knowing wisdom, it is called all-knowing wisdom.

“Because it comprehends the characteristics of the skillful means of every kind of wisdom, it is called all-knowing wisdom.

“O Brahma! All dharmas of skillful means arise from this Dharma; therefore, it is called all-knowing wisdom.”

At that time, Brahma Superior Contemplation said to the Buddha:

“How rare, World-Honored One! The wisdom of the Buddhas, the Tathagatas, is exceedingly profound and wondrous. Though their minds have no object of cognition, they comprehend the modes of activity of the minds and mental factors of all sentient beings.

“World-Honored One! Since all-knowing wisdom possesses such immeasurable merits, what wise good man or good woman, upon hearing and accepting the teaching of all-knowing wisdom, would not generate the aspiration to seek unsurpassed, perfect, complete enlightenment?”