勝思惟梵天所問經

At that time, Brahma Superior Reflection addressed the Buddha:

“World-Honored One! While dwelling in the world, how does a bodhisattva transcend worldly dharmas and remain undefiled by them? How does a bodhisattva skillfully know worldly dharmas exactly as they truly are, accord with worldly dharmas without attachment, teach and transform sentient beings so that they may free themselves from all entanglements, see worldly dharmas with equanimity, and practice in the world without destroying worldly dharmas?”

The World-Honored One replied in verse:

I teach that the body of five skandhas

A bodhisattva possessed of wisdom

Knows the true nature of the world.
Though relying upon the five-skandha body,

The bodhisattva remains undefiled.

Gain and loss, praise and disparagement,

Fame and blame, pleasure and pain—
By these eight dharmas

The people of the world are constantly driven.

A bodhisattva of great wisdom

Correctly knows worldly dharmas,
Whose characteristics are ever subject to decay,

And practices without ever being shaken.

In victory, one does not become arrogant;

In defeat, one does not become discouraged.
With a steadfast and unmoving mind,

One is not entangled in worldly dharmas.

Gain and loss, praise and disparagement,

Fame and blame, pleasure and pain—
Toward these eight dharmas,

One’s mind always remains impartial.

Knowing the world to be false and deceptive,

Arising in dependence upon the two inversions,
Bodhisattvas endowed with luminous wisdom

Do not follow worldly paths.

The principles and approaches of the world

Are all clearly known by bodhisattvas.
Thus, they can dwell in the world

And deliver sentient beings from suffering.

Though dwelling in the world,

They are undefiled, like lotus flowers.
They do not destroy the world,

But fully comprehend the nature of all dharmas.

Ordinary beings dwell in the world

Yet do not know the world.
Bodhisattvas practice therein

And clearly know the characteristics of the world.

The characteristics of the world are like empty space,

And empty space itself has no characteristics.
Knowing this to be so,

Bodhisattvas are undefiled by worldly ways.

In accordance with what they know,

They expound it accordingly.
Because they know the true nature of the world,

They cause no harm.

The five skandhas have no intrinsic nature;

This itself is the nature of the world.
Those who do not know this

Constantly cling to the world as a self.

Those who clearly see the five skandhas

As neither arising nor ceasing
May practice in accordance with the world

Without relying upon worldly conventions.

Ordinary beings do not understand the Dharma

And raise disputes in the world,
Clinging to the two characteristics

Of the real and the unreal.

I do not contend with the world

Or initiate any dispute.
The true characteristic of the world

I have already understood completely.

The Dharma taught by all Buddhas

Is entirely free from contention.
They know the world to be equal,

Neither real nor false.

If one definitively declares the Buddha’s Dharma

To be real or false,
That itself is attachment,

No different from the non-Buddhist paths.

Yet within the Buddha-Dharma

There is neither reality nor falsity.
Therefore, I always teach

That the supramundane Dharma is nondual.

Those who know the world’s

True nature to be thus
Do not cling to the pernicious views

Of reality or falsity.

Knowing the world in this way,

Pure as empty space,
They are persons of great renown,

Like the sun shining everywhere.

Whoever sees the world

Just as I see it—
Those who attain such realization

See the Buddhas of the ten directions.
All dharmas arise from conditions

And originally have no fixed nature.
Those who realize this acceptance of conditionality

Attain the true characteristic of dharmas.

Those who know the true characteristic of dharmas

Know the characteristic of emptiness.
Those who clearly know the characteristic of emptiness

Thereby behold the Teacher of the Way.

If anyone can perceive

The world’s characteristics in this way,
Though practicing within the world,

That person does not abide therein.

Those who rely upon the views of ordinary people

Cannot understand this matter:
How can one dwell in the world

Without relying upon worldly conventions?

After the Buddha’s nirvana,

Those who delight in this acceptance of the Dharma—
For such persons, the Buddha

Always appears in the world.

Whoever penetrates this Dharma

Thereby upholds my Dharma,
Makes offerings to me,

And is also a guide.

If, even for a moment, a person

Understands this nature of the world,
That person will never be

Driven by evil maras.

To penetrate this meaning

Is itself great wisdom.
Such a person is wealthy,

A donor of both wealth and Dharma.

To know the world in this way

Is the perfection of moral precepts,
The courageous strength of patience,

And advancement into great diligence.

Such a person perfects all meditative concentrations,

Attains great supernormal powers,
And with wisdom knows exactly as they truly are

All paths of the world.

Those able to practice in this way

Attain samadhi.
Delighting in places of tranquil seclusion,

They thereby give rise to prajnaparamita.

Wherever this Dharma is heard,

There surely is a Buddha.
Bodhisattvas such as these

Will swiftly attain perfect enlightenment.

Those who see and profoundly know

The nature of the world in this way
Can subdue Mara

And swiftly attain the unsurpassed path.

The Tathagata further told Brahma Superior Reflection:

“Brahma! The Tathagata has transcended the world, yet he teaches the world, the arising of the world, the cessation of the world, and the path leading to the cessation of the world.

“Brahma! In speaking of the world, the Tathagata teaches that the five skandhas are called the world. Attachment to the five skandhas is called the arising of the world. The complete cessation of the five skandhas is called the cessation of the world. Contemplating the five skandhas without perceiving two dharmas is called the path leading to the cessation of the world.

“Furthermore, Brahma! As for what are called the five skandhas, the five skandhas exist only

in words. Therein, grasping at language and holding erroneous views is called the world. Not relinquishing such views is called the arising of the world. Seeing their intrinsic characteristics is called the cessation of the world. Whichever path one follows, not grasping those views is called the path leading to the cessation of the world.

“Brahma! This is the Tathagata’s meaning. Therefore, regarding the characteristics of the body, the Tathagata now teaches the suffering of the world, its arising, its cessation, and the path leading to its cessation.”

Brahma Superior Reflection addressed the Buddha:

“World-Honored One! Regarding the Four Noble Truths as taught by you,

I do not yet understand: are they the genuine noble truths?”

The Buddha said:

“Brahma! What is called the truth of suffering is not the genuine noble truth. What is called the truth of the arising of suffering is not the genuine noble truth.

“Brahma! What is called the truth of the cessation of suffering is not the genuine noble truth. What is called the truth of the path leading to the cessation of suffering is also not the genuine noble truth.

“Brahma! If that suffering were the genuine noble truth, then all animals, such as cattle, pigs, and so forth, would possess the genuine truth. Why? Because all such creatures undergo every kind of painful suffering. For this reason, suffering is said not to be the genuine truth.

“If that arising were said to be the genuine noble truth, then sentient beings in the six destinies would possess the genuine truth. Why? Because through that arising, the various

destinies come into existence. For this reason, arising is not the genuine truth.

“If that cessation were considered the genuine noble truth, then all those in the world who fall into erroneous views and cling to annihilationism—thus asserting the cessation of dharmas—would possess the genuine truth. Why? Because these doctrines claim that the cessation of dharmas is nirvana. For this reason, cessation is said not to be the genuine truth.

“If that path were considered the genuine noble truth, then the causes and conditions of all conditioned dharmas would possess the genuine truth. Why? Because one relies upon conditioned dharmas while seeking to become free from conditioned dharmas. For this reason, the path is not the genuine truth.

“Brahma! Therefore, you should know that the truth of suffering, the truth of arising, the truth of cessation, and the truth of the path are not the genuine noble truths.

“Brahma! To know suffering as unborn is called the genuine noble truth of suffering. To know arising as non-conjunction is called the genuine noble truth of arising. Within the Dharma of ultimate cessation, clearly knowing that there is neither arising nor cessation is called the genuine noble truth of cessation. To realize the path through equality toward all dharmas, without employing duality, is called the genuine noble truth of the path.

“Brahma! The genuine noble truth is neither false speech nor true speech.”

What is false speech? It is attachment to a self, attachment to sentient beings, attachment to a life span, attachment to a person, attachment to an individual, attachment to permanence, attachment to annihilation, attachment to existence, attachment to the transcendence of existence, attachment to arising, attachment to cessation, attachment to samsara, and attachment to nirvana. This is called false speech.

If one does not cling to such perceptions, does not engage with such views, and does not grasp such views, this is called truthful speech.

O Brahma! If a practitioner says that the Tathagata fully knows suffering, it is called false speech. If a practitioner says that the Tathagata has eliminated the origin of suffering, it is called false speech. If a practitioner says that the Tathagata has realized cessation, it is called false speech. If a practitioner says that the Tathagata cultivates the path, it is called false speech. Why is this? Because it does not accord with right mindfulness of the Tathagata, it is called false speech.

O Brahma! What is meant by according with right mindfulness of the Tathagata?

It is not being mindful of any dharma whatsoever. If one is not mindful of any dharma whatsoever, this is called according with right mindfulness of the Tathagata. If a practitioner abides in such mindfulness, one does not abide in any characteristic. If one does not abide in any characteristic, one abides in ultimate reality. If one abides in ultimate reality, this is called not abiding in attachment to the mind. If one does not abide in attachment to the mind, that person is said to engage in neither truthful speech nor false speech.

O Brahma! Therefore, you should know that what is neither truthful speech nor false speech is called the true Noble Truth of the noble ones.

O Brahma! As for what is called truth, it has always been thus from the beginning.

Whether or not a Buddha appears in the world, the Dharma-nature always remains thus. The Dharma realm also eternally remains thus. Nirvana and the world also always remain thus. Therefore, it is called the true Noble Truth. Why is this? Because distancing oneself from samsara is not called the Noble Truth, nor is grasping nirvana called the Noble Truth.

O Brahma! If anyone realizes the Four Noble Truths in this way, it is called truthful speech.

O Brahma! In the future age there will be bhiksus who do not cultivate the body, do not cultivate morality, do not cultivate the mind, and do not cultivate wisdom. They will teach that the characteristic of arising is the Truth of Suffering, that the conjunction of conditions is the Truth of Origin, that the cessation of dharmas is the Truth of Cessation, and that seeking characteristics by means of dualistic dharmas is the Truth of the Path.

O Brahma! The Tathagata calls such people foolish, followers of non-Buddhist paths, and those who fall into evil destinies. The Tathagata is not their teacher, and they are not the Tathagata's sravaka disciples. Such people follow non-Buddhist paths and wrong views and destroy the true Dharma by asserting that the truths truly exist.

O Brahma! Consider the time when the Tathagata attained enlightenment: he did not apprehend any dharma whatsoever as either truthful speech or false speech.

If the Buddha did not apprehend any dharma whatsoever, then were there no dharmas in the assembly for the Tathagata to expound, discuss, and teach?

Brahma replied:

“No, Blessed One!”

The Buddha said:

“O Brahma! Because no object can be apprehended in any dharma and all dharmas are always devoid of intrinsic nature, the Tathagata's awakening is free from the characteristic of craving.”

Brahma Superior Thought said to the Buddha:

“Blessed One! If the Tathagata has no object to apprehend in any dharma, then in what sense is it said that the Tathagata attained complete, perfect enlightenment and is called the Buddha? What dharma did he realize that the Tathagata is called the Worthy One, the Perfectly and Universally Awakened One?”

The Buddha said:

“O Brahma! What do you think? Regarding the dharmas taught by the Tathagata, whether conditioned or unconditioned, are they real or false?”

Brahma replied:

“Blessed One! Those dharmas are false, not real. O Sugata, those dharmas are false, not real.”

The Buddha said:

“O Brahma! What do you think? If a dharma is false and unreal, does that dharma exist or not exist?”

Brahma replied:

“Blessed One! If a dharma is false, that dharma should not be said to exist, nor should it be said not to exist.”

The Buddha said:

“O Brahma! What do you think? If a dharma neither exists nor does not exist, can that dharma be realized?”

Brahma replied:

“Blessed One! If a dharma is empty, that dharma cannot be said to exist, nor can it be said not to exist.”

The Buddha said:

“O Brahma! If a dharma neither exists nor does not exist, how can it be realized?”

Brahma replied:

“Blessed One! That dharma cannot be realized.”

The Buddha said:

“O Brahma! When the Tathagata attained enlightenment, he knew that all the various afflictions and defilements arising from false and inverted perceptions are ultimately unborn. He attained through non-attainment and knew through knowledge that grasps no perception. Why is this? O Brahma! The dharma realized by the Tathagata cannot be seen, cannot be heard, cannot be awakened to, cannot be known, cannot be recollected, cannot be grasped, cannot be clung to, cannot be expressed, and cannot be questioned. It transcends every sphere, is without words, without exposition, without activity, without seeking, without written characters, and without any path of language. It is not an object of cognition devoid of written characters; therefore, it cannot be expounded through language.

“O Brahma! Such a dharma is like empty space. Do you wish to attain realization within such a dharma?”

Brahma replied:

“No, Blessed One! The Buddhas, the Tathagatas, are truly rare. The dharma they have attained is unprecedented and inconceivable. They enter deeply into the realm of great loving-kindness and great compassion, realize the Dharma characteristic of quiescent cessation in this way, and then use language and written words to instruct people so that they too may realize it.

“Blessed One! If sentient beings hear this dharma and are able to believe and understand it, one should know that they did not attain this through only a small measure of merit. Why is this?

“Blessed One! Because this dharma is difficult for all the world to believe. Why is this? Because the world is unable to believe or understand such a dharma.”

The Buddha said:

“O Brahma! Why is this dharma difficult for all the world to believe?”

Brahma replied:

“Blessed One! Because the world greedily clings to truth, whereas this dharma is not thus. This dharma is neither real nor false.

Because the world greedily clings to dharmas, whereas this dharma is neither a dharma nor a non-dharma. Because the world greedily clings to nirvana, whereas this dharma is neither samsara nor nirvana. Because the world greedily clings to wholesome dharmas, whereas this dharma is neither wholesome nor unwholesome.

Because the world greedily clings to happiness, whereas this dharma is neither suffering nor happiness. Because the world greedily clings to the appearance of a Buddha in the world, whereas in this dharma there is neither a Buddha appearing in the world nor nirvana. Although the Dharma is spoken of, it cannot be described through characteristics; although the Sangha is praised, the Sangha is itself unconditioned.

Therefore, this dharma is difficult for all the world to believe.

“Blessed One! It is like fire issuing forth from water or water issuing forth from fire: this is exceedingly difficult to believe. Likewise, that bodhi is present within the afflictions and the afflictions are present within bodhi is also difficult to believe. Why is this? Because the Tathagata realized

having realized that the nature of afflictions is false and illusory, there is no dharma that can be attained. Though one expounds the Dharma, it cannot be apprehended. Though there is knowing, there is no discrimination. Though one realizes nirvana, there is no object that is known. Though one cultivates the various practices, one does not create dualistic marks. Though there is realization of dharmas, there is no object that is grasped. Though one eliminates all obstructions, there is no object that is eliminated.

World-Honored One! If any good man or good woman can believe in and understand the meaning of such Dharma, one should know that this person has transcended all manner of views and attachments.

One should know that this person has formerly drawn near to and made offerings to immeasurable Buddhas.

One should know that this person is protected and upheld by good persons, for all spiritual friends watch over and remain mindful of this person.

One should know that this person has faith in the wondrous Dharma of the Mahayana, because this person's wholesome roots continually increase.

One should know that this person has skillfully acquired the Dharma wealth within the great wondrous treasury, because this person can preserve the Dharma treasury of the Buddhas.

One should know that this person always acts and teaches in accordance with what should be done, because this person can skillfully carry out and practice the various dharmas.

One should know that this person belongs to a noble lineage, because this person has been born into the family of the Tathagata.

One should know that this person can practice great relinquishment, because this person has cast off all afflictions.

One should know that this person has attained the wondrous power of moral discipline, because no thought of violating the precepts arises.

One should know that this person possesses the wondrous power of patience, because this person can relinquish body and life.

One should know that this person has attained the wondrous power of diligence, because no thought of weariness ever arises.

One should know that this person has attained the wondrous power of meditative concentration, because this person has burned away all unwholesome dharmas.

One should know that this person possesses the wondrous power of wisdom, because this person has abandoned all courses of practice based on views.

One should know that this person cannot be defeated by others, because this person has transcended every realm of Mara.

One should know that this person cannot be subdued by enemies, because this person has left behind all adversaries.

One should know that this person does not deceive the world, because this person has never deceived the Tathagata.

One should know that this person always speaks rightly, because this person can skillfully explain the intrinsic nature of all dharmas.

One should know that this person always speaks truthfully, because this person has expounded the ultimate meaning and the true characteristic of all dharmas.

One should know that this person is watched over and kept in mind by spiritual friends, because this person has received the mindful protection of the Tathagatas.

One should know that this person is always gentle and mild, because this person abides together with others in a place of peace and goodness.

One should know that this person possesses great wealth and nobility, because this person has acquired the Dharma wealth of the noble ones.

One should know that this person can always remain content, because this person is fully endowed with the practices of the noble lineage.

One should know that this person is easily satisfied and easily supported, because this person has abandoned all craving for food and drink.

One should know that this person possesses the wondrous power of patient endurance, because this person has reached the further shore of awakening.

One should know that this person is a deliverer, because this person can guide those who have not yet been guided.

One should know that this person is one who brings understanding, because this person can explain the Dharma to those who have not yet understood.

One should know that this person is one who brings peace and happiness, because this person can bring peace and happiness to those who are not yet secure.

One should know that this person is one who brings quiescence, because this person can enable those who are not yet liberated to attain liberation.

One should know that this person is a guide, because this person can reveal the right path.

One should know that this person clearly understands the right path, because this person can deliver those who have not yet been delivered.

One should know that this person is a great king of physicians, because this person skillfully knows the various medicines of the Dharma.

One should know that this person is excellent medicine, because this person can cure the afflictive illnesses of sentient beings.

One should know that this person possesses great might, because this person possesses the wondrous power of wisdom.

One should know that this person possesses the irreversible power of authority, because this person has attained the steadfast and ultimate Dharma.

One should know that this person possesses the strength of diligence, because this person continually cultivates without relying upon others.

One should know that this person is like a lion, because this person has abandoned every fear.

One should know that this person is like a great dragon, because this person's mind is skillfully tamed and gentle.

One should know that this person is like a great elephant, because this person skillfully masters the mind.

One should know that this person is like the king of bulls, because this person skillfully leads the great assembly.

One should know that this person is a great hero, because this person can destroy all hostile Maras.

One should know that this person is fearless, because this person has abandoned fear before the great assembly.

One should know that this person has no place for fear, because this person has attained the Dharma of fearlessness.

One should know that this person is never daunted by difficulties, because this person can expound the true Dharma.

One should know that this person is like the bright moon, because this person is fully endowed with all wholesome dharmas.

One should know that this person is like the radiant sun, because the light of this person's wisdom shines everywhere.

One should know that this person is like a bright lamp, because this person has left behind every place of darkness.

One should know that this person's mind is as steadfast as the great earth, because this person has abandoned the mind of attachment and aversion.

One should know that this person is impartial like the earth, because this person can receive and sustain all sentient beings.

One should know that this person abides nowhere, like the wind, because this person does not cling to any dharma.

One should know that this person is pure like water, because this person has washed away all the defilements of affliction.

One should know that this person is like a mighty flame, because this person has burned away every agitated thought.

One should know that this person is like Mount Sumeru, because this person's mind has become so steadfast that nothing can shake it.

One should know that this person is as firm as vajra, for this person is ever as solid and indestructible as the Cakravada Mountains.

One should know that this person cannot be vanquished, because no enemy whatsoever can subdue this person.

One should know that this person cannot be measured, because this person lies beyond the measure of the Two Vehicles.

One should know that this person abounds in treasures like the ocean, because this person creates many precious benefits for the true Dharma.

One should know that this person is like the great ocean, because this person has completely extinguished every affliction.

One should know that this person is never satisfied, because this person constantly seeks the Dharma without the slightest weariness.

One should know that this person is fully accomplished, because this person possesses the wisdom that fully comprehends all dharmas.

One should know that this person is like a wheel-turning king, because this person can turn the Dharma wheel.

One should know that this person is like King Sakra, because this person can preserve the physical body.

One should know that this person is like King Brahma, because this person has attained complete mastery.

One should know that this person pours down great rain, because this person can shower down the rains of the true Dharma.

One should know that this person showers down the rain of ambrosia, because this person rains the ambrosia of the Dharma upon all sentient beings.

One should know that this person can grow and develop by oneself, because this person has attained the Faculties, Powers, and Factors of Awakening.

One should know that this person has reached the shore of awakening, because this person can cross beyond every course of worldly submersion.

One should know that this person has entered the shore of liberation, because this person can enter deeply into the wisdom of the Buddha.

One should know that this person has drawn near to the unsurpassed fruition of the path, because this person has drawn near to the Buddha's path of awakening.

One should know that this person is incomparable, because this person is fully endowed with wisdom that has increased to perfection.

One should know that this person is unsurpassed, because this person possesses the unsurpassed wisdom born of learning.

One should know that this person is inconceivable, because this person has transcended every sphere of measurement.

One should know that this person is unobstructed, because this person delights in eloquent exposition and is never hindered.

One should know that this person's mindfulness is always steadfast, because this person is fully endowed with the wondrous power of hearing and retaining the Dharma.

One should know that such a person is one who can reach the goal, because he is able to accord with the meaning.

One should know that such a person has attained wholesome intent, because he is able to contemplate and penetrate the true Dharma.

One should know that such a person clearly understands sentient beings, because he knows their thoughts and intentions.

One should know that such a person is always diligent and energetic, because he has brought every benefit, peace, and happiness to the world.

One should know that such a person has transcended the world, because his mind has passed beyond the world.

One should know that such a person cannot be defiled, because his mind is pure like a lotus flower.

One should know that such a person is never obscured, because he is not obstructed by the eight worldly dharmas.

One should know that such a person is always cherished and held dear, because he is cherished by the wise.

One should know that such a person is worthy of esteem, because his wisdom and understanding are vast and worthy of esteem.

One should know that such a person receives offerings from many others, because he is recognized by the wise.

One should know that such a person is worthy of offerings, because devas and humans have made offerings to him.

One should know that such a person can serve as a refuge, because he can be a place of reliance for sentient beings.

One should know that such a person is revered by spiritual friends, because he is revered by noble sages.

One should know that such a person is one to whom entreaties are made, because he has received offerings from followers of the Two Vehicles.

One should know that such a person is far removed from all seeking, because he has left far behind every course of practice belonging to the Two Vehicles.

One should know that such a person is entirely free from flattery and deceit, because not the slightest defiled or devious dharma remains in him.

One should know that such a person is dignified and majestic, because he has fully perfected every aspect of proper deportment.

One should know that such a person is supremely worthy of love and reverence, because he has transcended all forms and characteristics in the world.

One should know that such a person is worthy of reliance, because he is fully endowed with awe-inspiring virtue.

One should know that such a person is fully adorned with every excellence, because his body possesses all the magnificent marks.

One should know that such a person possesses a bodily form of manifold splendor, because he is endowed with the eighty subsidiary marks of beauty.

One should know that such a person is able to protect and uphold, because he can protect and uphold the lineage of the Buddhas.

One should know that such a person is able to embrace and sustain others, because he does not cut off the seed of the Buddha-Dharma.

One should know that such a person can prevent evil deeds, because he continually protects and upholds the noble Sangha. Such a person encounters the Buddhas, attains the Dharma eye, receives predictions from the Buddhas, fully attains the three kinds of patience, perfectly accomplishes the fruit of the path, subdues every kind of mara, obtains omniscience, is able to turn the Dharma wheel, and constantly performs the works of a Buddha.

World-Honored One! If any good man or good woman hears such exceedingly profound Dharma and meaning and, having heard it, feels no fear, that person will attain such great merit.

World-Honored One! Even if I were to spend a kalpa, or a period longer or shorter than a kalpa, speaking of the merit attained by those good men and good women, I could not exhaust it. The Buddha’s awakening is difficult to know and difficult to perceive; yet without comprehending it, they are able to believe in, grasp, receive, preserve, read, recite, and expound such teachings to others. They themselves are able to abide in this Dharma and also cause others to abide in it.

At that time, the Tathagata said to the great Brahma, Superior Contemplation:

“Brahma! You know only a small portion of the characteristics and merit of the great bodhisattvas, yet you wholeheartedly praise and extol them. Only the Buddha’s knowledge and vision can comprehend them completely, for the Tathagata possesses unobstructed wisdom.

“Brahma! Those good men and good women possess immeasurable merit such as this, as well as immeasurable merit surpassing even this. If one is able to understand the profound and wondrous Dharma taught by the Tathagata and clearly comprehend its words, phrases, and meanings, one can realize its profound import.

By according with it without contradiction and being in complete harmony with it, one can clearly understand the meaning without being bound by words and phrases. Thus, a bodhisattva understands the Tathagata’s teaching of the Dharma: what language he relies upon to teach, what meaning he relies upon to teach the Dharma, what skillful means he relies upon to teach, what modes of entry he relies upon to teach the Dharma, and how he relies upon the mind of great compassion to teach the Dharma.

“Brahma! If a bodhisattva clearly understands the five powers in the Tathagata’s practice of wisdom, that bodhisattva can accomplish the work of enabling sentient beings to abide in and preserve the true Dharma.”

Brahma said:

“World-Honored One! What are the five powers in the Tathagata’s practice of wisdom?”

The Buddha said:

“Brahma! They are:

1. The language used to teach the Dharma.

2. The meaning in the teaching of the Dharma.

3. The skillful means used to teach the Dharma.

4. Realization and entry through the teaching of the Dharma.

5. Entry into the mind of great compassion in order to teach the Dharma.

“Brahma! These are called the five powers in the Tathagata’s practice of wisdom through which he teaches the Dharma. This profound Dharma is not a realm that shravakas or pratyekabuddhas can comprehend.”

Brahma said:

“World-Honored One! How does a bodhisattva understand the language with which the Tathagata teaches the Dharma?”

The Buddha said:

“Brahma! The Tathagata speaks of the dharmas of the past, present, and future; he speaks of defiled dharmas and pure dharmas, wholesome dharmas and unwholesome dharmas, worldly dharmas and supramundane dharmas, outflowing dharmas and non-outflowing dharmas, culpable dharmas and blameless dharmas, conditioned dharmas and unconditioned dharmas. He speaks of the self, sentient beings, persons, and individuals; of attainment, samsara, and nirvana, and so forth.

“Brahma! One should know that these utterances are like magical illusions. One should know that, because they possess no fixed characteristics, these utterances are like events in a dream, for all perceptions are false and illusory; they are like echoes, for they are said to arise from empty space; like reflections, for they arise through the conjunction of causes and conditions; like an imprint, for nothing passes from one place into another; like a mirage, for they arise from inverted views; and like empty space, for they are neither born nor extinguished. Because teaching is possible without anything being taught, one should know that every avenue of language has been brought to an end.

“Brahma! If a bodhisattva can understand the teaching of the Dharma in this way, then although that bodhisattva uses every kind of language to teach, with regard to all dharmas there is nothing that can be expressed in words. Because he does not crave or cling to any dharma, he attains unobstructed eloquence and delights in teaching. Through such eloquence, for kalpas as numerous as the sands of the Ganges, he teaches innumerable dharmas without obstruction or exhaustion. Because none of his teachings depart from the dharma-dhatu, he does not become attached to differentiated characteristics.

“Brahma! This is called the language with which the Tathagata teaches the Dharma.

“Brahma! How does a bodhisattva understand the profound power of intent within the skillful means by which the Tathagata teaches the Dharma?

“Brahma! The Tathagata sometimes speaks of purity in relation to defiled dharmas and sometimes speaks of defilement in relation to pure dharmas. A bodhisattva should understand the Tathagata’s profound intent in this way.”

Brahma said:

“How does the Tathagata speak of purity in relation to defiled dharmas?”

“Brahma! It is because the essential nature of defiled dharmas cannot be perceived. Thus, the Tathagata speaks of purity in relation to defiled dharmas.”

“Why does the Tathagata speak of defilement in relation to pure dharmas?”

“It is because the essential nature of pure dharmas cannot be perceived. Therefore, the Tathagata speaks of defilement in relation to pure dharmas.”

Furthermore, Brahma! The Tathagata relies upon generosity to reveal nirvana. Ordinary beings, having little understanding, cannot clearly discern the Tathagata’s intent.

Only bodhisattvas can skillfully discern that intent, and therefore they have faith in such profound wholesome Dharma and reflect: “Those who practice generosity will attain great wealth and nobility in a future life.” Yet within this Dharma, there is not a single dharma that can pass from one thought-moment to the next and be transmitted into a future life, for nirvana is not a phenomenon of transformation. If not a single dharma can pass from one thought-moment to the next and be transmitted into a future life, this is precisely the true characteristic of all dharmas.

The true characteristic of all dharmas is nirvana. The Tathagata teaches that observance of the precepts is nirvana, because it is unconditioned and unarisen. Patience is nirvana, because thought after thought is quiescent.

Diligence is nirvana, because there are no dual objects to be grasped or relinquished. Meditation is nirvana, because there is no attachment to the savor of meditation. Prajnaparamita is nirvana, because no characteristic is apprehended.

Desire is ultimate reality, because the nature of dharmas bears no characteristic of desire. Anger is ultimate reality, because the nature of dharmas bears no characteristic of anger. Delusion is ultimate reality, because the Dharma-nature bears no characteristic of delusion.

The world is nirvana, because it neither regresses nor arises. Nirvana is the world, because of attachment. True speech is falsehood, because it gives rise to views and attachments.

Falsehood is true speech, because of those possessed of overweening pride.

Furthermore, Brahma! The Tathagata teaches according to his intent.

At times he declares himself to be one who teaches eternalism. At times he declares himself to be one who teaches defilement. At times he declares himself to be one who teaches annihilationism. At times he declares himself to be one who teaches that there is no karma. At times he declares himself to be one who teaches that karma involves no agent of action. At times he declares himself to be one who teaches lack of faith. At times he declares himself to be one who teaches ingratitude. At times he declares himself to be one who teaches theft and plunder. At times he declares himself to be one who teaches intolerance. At times he declares himself to be one who teaches nonacceptance. Yet the Tathagata truly has none of these attributes.

Brahma! You should know that this is the Tathagata’s manner of teaching according to his intent. By relying upon certain meanings, he causes proud beings to relinquish their self-conceit.

Brahma! The Tathagata relies upon such profound intentions when teaching the Dharma.

If bodhisattvas understand the Tathagata’s skillful means of teaching the Dharma in accordance with beings’ conduct, then, upon hearing that a Buddha appears in the world, they can believe and accept it, understanding that this guides beings regarding wholesome karma and the karmic result of a physical body. Or, upon hearing that a Buddha does not appear in the world, they also believe and accept it, understanding this to refer to the Dharma-nature body of all Buddhas.

Or, upon hearing that a Buddha teaches the Dharma, they also believe and accept it, because beings delight in words and letters. Or, upon hearing that a Buddha does not teach the Dharma, they also believe and accept it, because the Dharma-nature of all Buddhas cannot be expressed in words. Or, upon hearing that nirvana exists, they also believe and accept it, because this is intended to eliminate the deluded inversions from which the afflictions arise.

Or, upon hearing that nirvana does not exist, they also believe and accept it, because the characteristics of all dharmas are neither arising nor ceasing. Or, upon hearing that beings exist, they also believe and accept it, because they have entered through the gateway of conventional truth. Or, upon hearing that beings do not exist, they also believe and accept it, because they have entered ultimate truth.

Brahma! Great bodhisattvas who skillfully understand the Tathagata’s skillful means of teaching the Dharma in accordance with beings’ conduct and who feel no fear regarding the sounds of these teachings should be known as capable of benefiting immeasurable beings.

Brahma! How do bodhisattvas understand the Tathagata’s skillful means of teaching the Dharma?

Brahma! For the sake of beings, the Tathagata teaches that generosity leads to wealth and nobility; observance of the precepts leads to birth in the heavenly realms; patience leads to a dignified and majestic bodily appearance; diligence leads to the complete attainment of all forms of knowledge; meditation leads to every kind of serenity; wisdom leads to the relinquishment of all afflictions; and extensive learning leads to wisdom.

Practicing the ten courses of wholesome karma brings the complete attainment of wealth and happiness among gods and humans. Practicing loving-kindness, compassion, sympathetic joy, and equanimity leads to birth in the Brahma-world heavens. Practicing shamatha leads to the attainment of vipashyana.

Following the path of one beyond training. Practicing the pure conduct of a pratyekabuddha enables one to receive offerings. Following the teachings of all Buddhas leads to the attainment of immeasurable wisdom.

Practicing the path to nirvana eliminates every form of suffering and distress.

Brahma! Through such skillful means, the Tathagata praises and teaches these dharmas for the sake of beings; yet the Tathagata truly apprehends no self, being, life span, person, and so forth. You should know that the Tathagata likewise sees no generosity and sees no fruit of generosity. He sees no stinginess and sees no fruit of stinginess. He sees no observance of the precepts and sees no fruit of observing the precepts. He sees no violation of the precepts and sees no fruit of violating the precepts. He sees no patience and sees no fruit of patience. He sees no anger and sees no fruit of anger. He sees no diligence and sees no fruit of diligence. He sees no indolence and sees no fruit of indolence.

He sees no meditation and sees no fruit of meditation.

He sees no distracted mind and sees no fruit of a distracted mind.

He sees no prajnaparamita and sees no fruit of prajnaparamita. He

sees no delusion and sees no fruit of delusion. He sees no suffering or happiness and sees no fruit of suffering or happiness. He sees no stream-enterer and sees no fruit of stream-entry. Thus, even to the point of seeing no bodhi, he sees no fruit of nirvana.

Brahma! The Tathagata constantly teaches the Dharma for the sake of beings. Beings rely upon the Tathagata’s teachings in accordance with reality to practice and diligently cultivate the various practices. Why is it that, although beings diligently cultivate these Dharma practices, they cannot realize or attain any fruition, from stream-entry through arhatship and pratyekabuddhahood, up to the fruit of unsurpassed, complete, perfect enlightenment and the attainment of nirvana? It is because those beings do not realize nirvana and do not see nirvana.

Brahma! This is called the Tathagata’s skillful means of teaching the

Dharma.

Great bodhisattvas should cultivate diligently so that beings may embrace and uphold the wondrous Dharma.

Brahma! How do bodhisattvas understand the points of entry through which the Tathagata teaches the Dharma?

Brahma! The eye is an entrance into the gateway of liberation. Likewise, the ear, nose, tongue, body, and mind are also entrances into the gateway of liberation. Why is this? The eye is empty, devoid of self and anything belonging to a self. The ear, nose, tongue, body, and mind are likewise empty, devoid of self and anything belonging to a self. This is their intrinsic nature.

Brahma! You should know that all these ayatanas are entrances into the gateway of liberation. You should know that right practice is free from deception. In the same way, forms, sounds, odors, flavors, tangible objects, and dharmas are all entrances into the gateway of liberation. These are the gateway of emptiness, the gateway of signlessness, the gateway of wishlessness, the gateway of nonactivity, the gateway of neither arising nor ceasing, the gateway of coming from nowhere and going nowhere, the gateway of neither regressing nor arising, and the gateway of intrinsic purity and quiescence.

Furthermore, Brahma! With regard to all names and designations, the Tathagata clearly reveals the gateway to liberation. Why is this? Because all names and designations are uncombined and uncontrived, and because their intrinsic nature is originally profound and hidden.

Brahma! You should know that it is precisely within all forms of written expression that the Tathagata expounds the Noble Truths. You should know that it is precisely within all the Dharma teachings that have been proclaimed that the Tathagata expounds the gateway to liberation.

Brahma! If there were no names or language with which to teach the Dharma, the Buddhas, the Tathagatas, could not expound the truth of reality.

Brahma! When the Tathagata teaches the Dharma, there is no defiled dharma. In all the Dharma teachings that are expounded, the Tathagata reveals the gateway to liberation, enabling all beings to attain wisdom and enter nirvana.

Brahma! This is called the Dharma gateway through which the Tathagata enters in order to teach the Dharma.

Brahma! The great bodhisattvas should train in this Dharma.

Brahma! How does the Tathagata, with a mind of great compassion, expound the Dharma universally for all sentient beings?

Brahma! The Tathagata is endowed with thirty-two kinds of correspondence with great compassion and teaches the Dharma for all sentient beings. What are these thirty-two kinds of correspondence with great compassion?

Brahma! All dharmas are without self, yet sentient beings neither believe nor understand this and suppose that a self exists. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are without a sentient being, yet sentient beings suppose that a sentient being exists. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are without a life principle, yet sentient beings suppose that a life principle exists. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are without a person, yet sentient beings suppose that a person exists. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas have no real existence, yet sentient beings cling to them as truly existent. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas do not abide, yet sentient beings suppose that they abide. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas have no place of refuge, yet sentient beings delight in a place to which they may return. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are without anything belonging to a self, yet sentient beings cling to possessions of the self. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are without dependence, yet sentient beings suppose that they are dependent. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are without characteristics that can be grasped, yet sentient beings all grasp at characteristics. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are unborn, yet sentient beings cling to birth as existent. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are unceasing, yet sentient beings cling to cessation as existent. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are undefiled, yet sentient beings suppose that defilement exists and become attached to it. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are free from desire, yet sentient beings are all possessed of desire. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are free from anger, yet sentient beings are all possessed of anger. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are free from delusion, yet sentient beings are all possessed of delusion. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas come from nowhere, yet sentient beings all cling to a place of arrival. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas go nowhere, yet sentient beings are attached to future lives. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are uncreated, yet sentient beings engage in fabrication. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are free from conceptual proliferation, yet sentient beings engage in every kind of conceptual proliferation. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are empty, yet sentient beings fall into attachment to existence. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are signless, yet sentient beings grasp at signs. For such sentient beings, the Tathagata gives rise to great compassion.

All dharmas are wishless, yet sentient beings entertain wishes. For such sentient beings, the Tathagata gives rise to great compassion.

All sentient beings in the world are habitually angry and jealous and contend with one another. For such sentient beings, the Tathagata gives rise to great compassion.

All sentient beings in the world fall into wrong views and delusion and follow false paths. In order to establish them securely upon the right path, the Tathagata gives rise to great compassion for such sentient beings.

All beings in the world fall into delusion and peril and abide in what is not the path. In order to lead them onto the path of truth, the Tathagata gives rise to great compassion for such sentient beings.

All sentient beings in the world are constantly bound by greed and stinginess, know no contentment, and continually seize the possessions of others. In order to teach and establish them in the seven kinds of noble wealth—faith, moral discipline, learning, generosity, wisdom, moral shame, and moral dread—the Tathagata gives rise to great compassion for such sentient beings.

All sentient beings in the world, because of their craving for wealth, houses, spouses, and children, become servants to these things. They regard things that readily disintegrate and lack stability as stable. Wishing to enable them to understand clearly that all things are impermanent, the Tathagata gives rise to great compassion for such sentient beings.

All ordinary sentient beings in the world fail to understand that the body is an enemy and a thief. Thus, they constantly crave and cling to it, nurture and serve it, praise it, and treat it as an intimate friend. Sentient beings regard it as a good spiritual friend, unaware that it is in fact an evil companion. Wishing to become their intimate friend and true good spiritual friend, to eradicate every kind of suffering completely, and to enable them to attain fully the bliss of nirvana, the Tathagata gives rise to great compassion for such sentient beings.

All sentient beings in the world delight in deceitful dealings concerning fields, gardens, and houses, or sustain themselves through wrong livelihood. In order to teach them the Dharma, cause them to practice right livelihood, and enable them to transcend the three realms, the Tathagata gives rise to great compassion for such sentient beings.

All dharmas arise through causes and conditions, and only through diligent cultivation of practices such as these can accomplishment be attained. Yet sentient beings lapse into indolence and consequently cannot attain the liberation of the noble ones. Wishing to make them diligent so that they may attain the certain Dharma of liberation, the Tathagata gives rise to great compassion for such sentient beings.

Brahma! Sentient beings forsake the great, supreme, unobstructed, and unsurpassed Dharma—the Dharma of nirvana—and instead seek the small and inferior teachings of the Two Vehicles. For such sentient beings, the Tathagata wishes them to delight in the Great Dharma; that is, he enables them to understand skillfully and contemplate correctly the Buddha Vehicle. For such sentient beings, the Tathagata gives rise to great compassion.

O Brahma! Toward sentient beings such as these, the Tathagata practices the thirty-two great compassionate minds. Thus, for this reason, the Tathagata is called one who practices great compassion. If a bodhisattva, while among sentient beings, can constantly cultivate these thirty-two great compassionate minds, that great bodhisattva will be called a vast field of merit, fully endowed with great majestic virtue, having attained the stage of non-retrogression, and bringing every benefit to sentient beings.

When the Blessed One expounded this Dharma-gate of great compassion, thirty-two thousand people aroused the aspiration to attain unsurpassed, complete, perfect enlightenment; eight thousand bodhisattvas attained the patience of the non-arising of dharmas; and seventy-two thousand heavenly beings attained the Dharma-eye free from every defilement.

At that time, Bodhisattva Net Radiance addressed the Buddha:

“Blessed One! Why did Brahma Supreme Reflection not rejoice upon hearing the Tathagata expound the Dharma corresponding to the Dharma-gate of Great Compassion?”

The Brahma replied:

“Good man! If one perceives duality between two dharmas, then there is rejoicing. If one realizes that within ultimate reality there are no two dharmas, then there is no rejoicing.

“Good man! Suppose the Tathagata were to conjure an illusory person. Upon comprehending the dharmas expounded by the Tathagata, that person would neither delight nor rejoice. Therefore, good man, one should know that the characteristics of all dharmas are like an illusion. Thus, one gives rise to no conception of the Tathagata as superior, nor to any conception of other sentient beings as inferior.”

Bodhisattva Net Radiance asked the Brahma:

“Good man! When one realizes all dharmas, what does it mean to say that their characteristics are like an illusion?”

The Brahma replied:

“Good man! If one discriminates among all dharmas, one proceeds in duality. You may then ask, ‘Good man! In what place do you proceed?’ I would reply, ‘Good man! Wherever ordinary beings proceed, there I also proceed.’”

Bodhisattva Net Radiance asked:

“O Brahma! Ordinary beings proceed in greed, hatred, delusion, the view of a self, extreme views, attachment to precepts and prohibitions, doubt, the notions of self and possessions of self, and the pursuit of false paths. Good man! Can you truly proceed in such places?”

The Brahma asked in return:

“Good man! Does the bodhisattva wish to apprehend a determinate characteristic in the dharmas of ordinary beings?”

Bodhisattva Net Radiance replied:

“Good man! I do not even perceive the existence of ordinary beings, much less their dharmas.”

The Brahma asked again:

“Good man! If dharmas have no determinate characteristics, how could such defiled dharmas as desire, anger, and delusion exist in your mind?”

The bodhisattva replied:

“They do not exist.”

The Brahma said:

“Good man! All dharmas are entirely free from the characteristics of desire, anger, and delusion; their characteristics of practice are likewise so.

“Good man! The practices of ordinary beings are precisely the practices of sages and noble ones; they are neither two nor different. All practices are not practices; all speech is not speech; and all paths are not paths.

“What does it mean that all practices are not practices?

“Good man! Even if a person practices the path for thousands, tens of thousands, kotis of kalpas, the Dharma-nature neither increases nor decreases. Therefore, it is said that all practices are not practices.

“What does it mean that all speech is not speech?

“Good man! The Tathagata expounds all dharmas through the characteristic of ineffability; therefore, all speech is not speech.

“What does it mean that all paths are not paths?

“Good man! Because there is nowhere to arrive, all paths are not paths.”

At that time, the Blessed One praised Brahma Supreme Reflection:

“Excellent, excellent! O Brahma! If one wishes to expound the Dharma, one should expound it in this way.”