信力入印法門經

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain great peace and security, free from fear. They are:

1- A bodhisattva gives rise to this thought: Since I have come to abide in the mind of great loving-kindness, I have given rise to a mind of peace and security; so that others may abide in the mind of great loving-kindness, I cause them to give rise to a mind of peace and security. The mind of great loving-kindness means rescuing all sentient beings from suffering and distress. It means cultivating all virtues with body and mind.

2- A bodhisattva gives rise to this thought: Since I have come to abide in the mind of great compassion, I have given rise to a mind of peace and security; so that others may abide in the mind of great compassion, I cause them to give rise to a mind of peace and security. The mind of great compassion means teaching and transforming sentient beings so that there is no suffering they do not relinquish and no pleasure to which they cling.

3- A bodhisattva gives rise to this thought: Since I have come to abide in the mind of great joy, I have given rise to a mind of peace and security; so that sentient beings may abide in the mind of great joy, I cause them to give rise to a mind of peace and security. The mind of great joy means giving rise to joy upon hearing of the great deeds of the Buddhas.

4- A bodhisattva gives rise to this thought: Since I have come to abide in the mind of great equanimity, I have given rise to a mind of peace and security; so that others may abide in the mind of great equanimity, I cause them to give rise to a mind of peace and security. The mind of great equanimity means that a bodhisattva abandons the mind of attachment.

5- A bodhisattva gives rise to this thought: Since I have come to abide in skillful exposition of meaning, I have given rise to a mind of peace and security; so that others may abide in skillful exposition of meaning, I cause them to give rise to a mind of peace and security. Skillful exposition of meaning means entering into the language of the dharmas.

Mañjuśrī! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and security, free from fear.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain great peace and security, free from fear. They are:

1- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of patience, I have given rise to a mind of peace and security; so that others may abide in the discipline of patience, I cause them to give rise to a mind of peace and security. The discipline of patience means not giving rise to anger toward any sentient being.

2- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of diligence, I have given rise to a mind of peace and security; so that others may abide in the discipline of diligence, I cause them to give rise to a mind of peace and security. The discipline of diligence means that a bodhisattva causes sentient beings to abide in the Dharma of non-retrogression.

3- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of meditative concentration, I have given rise to a mind of peace and security; so that others may abide in the discipline of meditative concentration, I cause them to give rise to a mind of peace and security. The discipline of meditative concentration means that a bodhisattva causes sentient beings to abide in the factors of meditation.

4- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of prajna, I have given rise to a mind of peace and security; so that others may abide in the discipline of prajna, I cause them to give rise to a mind of peace and security. The discipline of prajna means causing all sentient beings to abide in roots of goodness.

5- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of freedom from harshness, I have given rise to a mind of peace and security; so that others may abide in the discipline of freedom from harshness, I cause them to give rise to a mind of peace and security. The discipline of freedom from harshness means having a gentle and harmonious mind toward all Buddha-dharmas.

Mañjuśrī! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain great peace and security, free from fear.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain great peace and security, free from fear. They are:

1- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of freedom from regret, I have given rise to a mind of peace and security; so that others may abide in the discipline of freedom from regret, I cause them to give rise to a mind of peace and security. The discipline of freedom from regret means having skillfully performed the actions one has undertaken.

2- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of freedom from arrogance, I have given rise to a mind of peace and security; so that others may abide in the discipline of freedom from arrogance, I cause them to give rise to a mind of peace and security. The discipline of freedom from arrogance means teaching and transforming all sentient beings and assisting all sentient beings in the actions they undertake.

3- A bodhisattva gives rise to this thought: Since I have come to abide in wholesome discipline, I have given rise to a mind of peace and security; so that others may abide in wholesome discipline, I cause them to give rise to a mind of peace and security. Wholesome discipline means teaching and transforming all sentient beings so that they can patiently endure the anger, abuse, and insults of sentient beings.

4- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of accepting the Dharma, I have given rise to a mind of peace and security; so that others may abide in the discipline of accepting the Dharma, I cause them to give rise to a mind of peace and security. The discipline of accepting the Dharma means believing in the dharmas of EMPTINESS and liberation.

5- A bodhisattva gives rise to this thought: Since I have come to abide in the discipline of the Buddha-samadhi, I have given rise to a mind of peace and security; so that others may abide in the discipline of the Buddha-samadhi, I cause them to give rise to a mind of peace and security. The discipline of the Buddha-samadhi means having a mind of equality toward all sentient beings.

Mañjuśrī! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and security, free from fear.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and security, free from fear. They are:

1- A bodhisattva gives rise to this thought: Since I have come to abide in the knowledge of the Truth of Suffering, I have given rise to a mind of peace and security; so that others may abide in the knowledge of the Truth of Suffering, I cause them to give rise to a mind of peace and security. Knowledge of the Truth of Suffering means the knowledge that the skandhas do not arise.

2- A bodhisattva gives rise to this thought: Since I have come to abide in the knowledge of the Truth of the Origin of Suffering, I have given rise to a mind of peace and security; so that others may abide in the knowledge of the Truth of the Origin of Suffering, I cause them to give rise to a mind of peace and security. Knowledge of the Truth of the Origin of Suffering means the knowledge that eliminates all craving.

3- A bodhisattva gives rise to this thought: Since I have come to abide in the knowledge of the Truth of Cessation, I have given rise to a mind of peace and security; so that others may abide in the knowledge of the Truth of Cessation, I cause them to give rise to a mind of peace and security. Knowledge of the Truth of Cessation means the knowledge that does not give rise to karma, ignorance, or the latent afflictions.

4- A bodhisattva gives rise to this thought: Since I have come to abide in the knowledge of the Truth of the Path, I have given rise to a mind of peace and security; so that others may abide in the knowledge of the Truth of the Path, I cause them to give rise to a mind of peace and security. Knowledge of the Truth of the Path means the knowledge that realizes the equality of all dharmas without error or inversion.

5- A bodhisattva gives rise to this thought: Since I have come to abide in contemplating my own faults, I have given rise to a mind of peace and security; so that others may contemplate their own faults, I cause them to give rise to a mind of peace and security. Contemplating one's own faults means contemplating one's own moral discipline and the quiescence of one's own mind.

Mañjuśrī! These are the five dharmas. Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and security, free from fear.

Mañjuśrī! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain great peace and security, free from fear. They are:

1- A bodhisattva gives rise to this thought: Since I have come to abide in the mind that safeguards others, I have given rise to a mind of peace and security; so that others may abide in the mind that safeguards others, I cause them to give rise to a mind of peace and security. The mind that safeguards others means seeing the faults of others without giving rise to anger.

2- A bodhisattva gives rise to this thought: Since I have come to abide in a mature mind, I have given rise to a mind of peace and security; so that others may abide in a mature mind, I cause them to give rise to a mind of peace and security. A mature mind means teaching and transforming sentient beings without weariness.

3- A bodhisattva gives rise to this thought: Since I have come to abide in a mind free from anger, I have given rise to a mind of peace and security; so that others may abide in a mind free from anger, I cause them to give rise to a mind of peace and security. A mind free from anger means not giving rise to an evil mind toward any sentient being.

4- A bodhisattva gives rise to this thought: Since I have come to abide in contemplation of my own body, I have given rise to a mind of peace and security; so that others may abide in contemplation of their own bodies, I cause them to give rise to a mind of peace and security. Contemplation of one's own body means contemplating non-self.

5- The bodhisattva gives rise to this thought: I have attained abiding where not the slightest affliction remains, and therefore I give rise to a peaceful mind; in order to cause others to abide where not the slightest affliction remains, I give rise to a peaceful mind. “Not the slightest affliction remains” means that bodily karma is perfectly quiescent.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain great peace, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: I have attained abiding in patience regarding the non-arising of dharmas, and therefore I give rise to a peaceful mind; in order to cause others to abide in patience regarding the non-arising of dharmas, I give rise to a peaceful mind. Patience regarding the non-arising of dharmas means realizing quiescent cessation.

2- The bodhisattva gives rise to this thought: I have attained abiding in patience regarding the non-cessation of dharmas, and therefore I give rise to a peaceful mind; in order to cause others to abide in patience regarding the non-cessation of dharmas, I give rise to a peaceful mind. Patience regarding the non-cessation of dharmas means realizing patience regarding the non-arising of dharmas.

3- The bodhisattva gives rise to this thought: I have attained abiding in the wisdom of mindfulness of the body, and therefore I give rise to a peaceful mind; in order to cause others to abide in the wisdom of mindfulness of the body, I give rise to a peaceful mind. The wisdom of mindfulness of the body means becoming free from body and mind.

4- The bodhisattva gives rise to this thought: I have attained abiding in the wisdom of mindfulness of feelings, and therefore I give rise to a peaceful mind; in order to cause others to abide in the wisdom of mindfulness of feelings, I give rise to a peaceful mind. The wisdom of mindfulness of feelings means bringing all feelings to an end.

5- The bodhisattva gives rise to this thought: I have attained abiding in the wisdom of mindfulness of mind, and therefore I give rise to a peaceful mind; in order to cause others to abide in the wisdom of mindfulness of mind, I give rise to a peaceful mind. The wisdom of mindfulness of mind means contemplating the mind as being like an illusion.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: I have attained abiding in the wisdom of mindfulness of dharmas, and therefore I give rise to a peaceful mind; in order to cause others to abide in the wisdom of mindfulness of dharmas, I give rise to a peaceful mind. The wisdom of mindfulness of dharmas means knowing all dharmas as they truly are.

2- The bodhisattva gives rise to this thought: I have attained abiding in the faculty of faith, and therefore I give rise to a peaceful mind; in order to cause others to abide in the faculty of faith, I give rise to a peaceful mind. The faculty of faith means not relying upon any other dharmas.

3- The bodhisattva gives rise to this thought: I have attained abiding in the faculty of diligence, and therefore I give rise to a peaceful mind; in order to cause others to abide in the faculty of diligence, I give rise to a peaceful mind. The faculty of diligence means knowing all dharmas as they truly are.

4- The bodhisattva gives rise to this thought: I have attained abiding in the faculty of mindfulness, and therefore I give rise to a peaceful mind; in order to cause others to abide in the faculty of mindfulness, I give rise to a peaceful mind. The faculty of mindfulness means skillfully accomplishing the deeds that have been undertaken.

5- The bodhisattva gives rise to this thought: I have attained abiding in the faculty of concentration, and therefore I give rise to a peaceful mind; in order to cause others to abide in the faculty of concentration, I give rise to a peaceful mind. The faculty of concentration means attaining liberation of mind.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: I have attained abiding in the faculty of wisdom, and therefore I give rise to a peaceful mind; in order to cause others to abide in the faculty of wisdom, I give rise to a peaceful mind. The faculty of wisdom means directly knowing all dharmas.

2- The bodhisattva gives rise to this thought: I have attained abiding in the power of faith, and therefore I give rise to a peaceful mind; in order to cause others to abide in the power of faith, I give rise to a peaceful mind. The power of faith means transcending all the works of Mara.

3- The bodhisattva gives rise to this thought: I have attained abiding in the power of knowledge, and therefore I give rise to a peaceful mind; in order to cause others to abide in the power of knowledge, I give rise to a peaceful mind. The power of knowledge means becoming free from ignorance.

4- The bodhisattva gives rise to this thought: I have attained abiding in the power of diligence, and therefore I give rise to a peaceful mind; in order to cause others to abide in the power of diligence, I give rise to a peaceful mind. The power of diligence means accomplishing the dharma of non-retrogression.

5- The bodhisattva gives rise to this thought: I have attained abiding in the power of mindfulness, and therefore I give rise to a peaceful mind; in order to cause others to abide in the power of mindfulness, I give rise to a peaceful mind. The power of mindfulness means retaining all Buddha-dharmas.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain great peace, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: I have attained abiding in the power of samadhi, and therefore I give rise to a peaceful mind; in order to cause others to abide in the power of samadhi, I give rise to a peaceful mind. The power of samadhi means becoming entirely free from all initial and sustained thought.

2- The bodhisattva gives rise to this thought: I have attained abiding in the power of prajna, and therefore I give rise to a peaceful mind; in order to cause others to abide in the power of prajna, I give rise to a peaceful mind. The power of prajna means wisdom that cannot be overcome by others.

3- The bodhisattva gives rise to this thought: I have attained abiding in the enlightenment factor of mindfulness, and therefore I give rise to a peaceful mind; in order to cause others to abide in the enlightenment factor of mindfulness, I give rise to a peaceful mind. The enlightenment factor of mindfulness means knowing each aspect of reflection and understanding dharmas as they truly are.

4- The bodhisattva gives rise to this thought: I have attained abiding in the enlightenment factor of investigation of dharmas, and therefore I give rise to a peaceful mind; in order to cause others to abide in the enlightenment factor of investigation of dharmas, I give rise to a peaceful mind. The enlightenment factor of investigation of dharmas means illuminating and knowing all dharmas.

5- The bodhisattva gives rise to this thought: I have attained abiding in the enlightenment factor of diligence, and therefore I give rise to a peaceful mind; in order to cause others to abide in the enlightenment factor of diligence, I give rise to a peaceful mind. The enlightenment factor of diligence means knowing all Buddha-dharmas as they truly are.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear.

Manjusri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: I have attained abiding in the enlightenment factor of joy, and therefore I give rise to a peaceful mind; in order to cause others to abide in the enlightenment factor of joy, I give rise to a peaceful mind. The enlightenment factor of joy means the Samadhi Tam Ma Bat De.

2- The bodhisattva gives rise to this thought: I have attained abiding in the enlightenment factor of tranquility, and therefore I give rise to a peaceful mind; in order to cause others to abide in the enlightenment factor of tranquility, I give rise to a peaceful mind. The enlightenment factor of tranquility means skillfully accomplishing the deeds that have been undertaken with respect to all Buddha-dharmas.

3- The bodhisattva gives rise to this thought: I have attained abiding in the enlightenment factor of concentration, and therefore I give rise to a peaceful mind; in order to cause others to abide in the enlightenment factor of concentration, I give rise to a peaceful mind. The enlightenment factor of concentration means knowing all dharmas with equality.

4- The bodhisattva gives rise to this thought: I have attained abiding in the enlightenment factor of equanimity, and therefore I give rise to a peaceful mind; in order to cause others to abide in the enlightenment factor of equanimity, I give rise to a peaceful mind. The enlightenment factor of equanimity means having no mind of delight or attachment toward the noble dharmas and no mind of aversion or contempt toward dharmas that are not noble.

5- The bodhisattva gives rise to this thought: Since I have attained abiding in right view, I give rise to a mind of peace and security; in order to cause others to abide in right view, I arouse a mind of peace and security. Right view means entering the stage of certainty.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain great peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I abide in the factors of right enlightenment, I give rise to a mind of peace and security; in order to cause others to abide in the factors of right enlightenment, I arouse a mind of peace and security. The factors of right enlightenment mean being far removed from extensive discrimination, differentiated discrimination, and all discriminations.

2- The bodhisattva gives rise to this thought: Since I abide in right speech, I give rise to a mind of peace and security; in order to cause others to abide with their minds in right speech, I arouse a mind of peace and security. Right speech means not producing any characteristics with regard to all names and sounds.

3- The bodhisattva gives rise to this thought: Since I have attained abiding in right action, I give rise to a mind of peace and security; in order to cause others to abide in right action, I arouse a mind of peace and security. Right action means entering the karmic results and retributions into all dharmas.

4- The bodhisattva gives rise to this thought: Since I abide in right livelihood, I give rise to a mind of peace and security; in order to cause others to abide in right livelihood, I arouse a mind of peace and security. Right livelihood means being far removed from all seeking.

5- The bodhisattva gives rise to this thought: Since I have attained abiding in right cultivation, I give rise to a mind of peace and security; in order to cause others to abide in right cultivation, I arouse a mind of peace and security. Right cultivation means leaving this shore and reaching the other shore.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I abide in the paramita of generosity, I give rise to a mind of peace and security; in order to cause others to abide in the paramita of generosity, I arouse a mind of peace and security. The paramita of generosity means skillfully teaching and transforming sentient beings so that they abandon greed and jealousy.

2- The bodhisattva gives rise to this thought: Since I abide in the paramita of moral discipline, I give rise to a mind of peace and security; in order to cause others to abide in the paramita of moral discipline, I arouse a mind of peace and security. The paramita of moral discipline means skillfully teaching and transforming sentient beings so that they do not violate the precepts.

3- The bodhisattva gives rise to this thought: Since I abide in the paramita of patience, I give rise to a mind of peace and security; in order to cause others to abide in the paramita of patience, I arouse a mind of peace and security. The paramita of patience means skillfully teaching and transforming the anger in the minds of sentient beings.

4- The bodhisattva gives rise to this thought: Since I abide in the paramita of diligence, I give rise to a mind of peace and security; in order to cause others to abide in the paramita of diligence, I arouse a mind of peace and security. The paramita of diligence means skillfully teaching and transforming the indolence of sentient beings.

5- The bodhisattva gives rise to this thought: Since I abide in the paramita of meditation, I give rise to a mind of peace and security; in order to cause others to abide in the paramita of meditation, I arouse a mind of peace and security. The paramita of meditation means skillfully teaching and transforming sentient beings so that they are freed from distracted minds.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I abide in prajnaparamita, I give rise to a mind of peace and security; in order to cause others to abide in prajnaparamita, I arouse a mind of peace and security. Prajnaparamita means skillfully teaching and transforming sentient beings so that they put an end to ignorance.

2- The bodhisattva gives rise to this thought: Since I abide in the precept of accepting the true Dharma, I give rise to a mind of peace and security; in order to cause others to abide in the precept of accepting the true Dharma, I arouse a mind of peace and security. The precept of accepting the true Dharma means protecting and upholding the bodhisattvas.

3- The bodhisattva gives rise to this thought: Since I abide in the virtues, I give rise to a mind of peace and security; in order to cause others to abide in the virtues, I arouse a mind of peace and security. The virtues mean making offerings to the great bodhisattvas and praising the names of the bodhisattvas throughout the ten directions.

4- The bodhisattva gives rise to this thought: Since I have attained abiding in the virtue of wisdom, I give rise to a mind of peace and security; in order to cause others to abide in the virtue of wisdom, I arouse a mind of peace and security. The virtue of wisdom means bestowing superior wisdom upon bodhisattvas and giving them clothing, food, bedding, and medicines.

5- The bodhisattva gives rise to this thought: Since I abide in the virtue of quiescence, I give rise to a mind of peace and security; in order to cause others to abide in the virtue of quiescence, I arouse a mind of peace and security. The virtue of quiescence means deeply entering the equality of all dharmas and not producing thoughts of superiority or inferiority.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I abide in the virtue of right view, I give rise to a mind of peace and security; in order to cause others to abide in the virtue of right view, I arouse a mind of peace and security. The virtue of right view means deeply entering all dharmas as having neither beginning, middle, nor end.

2- The bodhisattva gives rise to this thought: Since I abide in generosity, I give rise to a mind of peace and security; in order to cause others to abide in generosity, I arouse a mind of peace and security. The mind of generosity means relinquishing all dharmas.

3- The bodhisattva gives rise to this thought: Since I abide in keeping the precepts, I give rise to a mind of peace and security; in order to cause others to abide in keeping the precepts, I arouse a mind of peace and security. Keeping the precepts means committing no evil whatsoever.

4- The bodhisattva gives rise to this thought: Since I abide in patience, I give rise to a mind of peace and security; in order to cause others to abide in patience, I arouse a mind of peace and security. Patience means having faith in karma.

5- The bodhisattva gives rise to this thought: Since I abide in diligence, I give rise to a mind of peace and security; in order to cause others to abide in diligence, I arouse a mind of peace and security. Diligence means deeply entering all virtues without weariness.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this thought: Since I abide in meditative concentration, I give rise to a mind of peace and security; in order to cause others to abide in meditative concentration, I arouse a mind of peace and security. Meditative concentration means not abiding in any single thought.

2- The bodhisattva gives rise to this thought: Since I abide in prajna, I give rise to a mind of peace and security; in order to cause others to abide in prajna, I arouse a mind of peace and security. Prajna means directly beholding all dharmas.

3- The bodhisattva gives rise to this thought: Since I abide in embracing all the Tathagata’s dharmas, I give rise to a mind of peace and security; in order to cause others to abide in embracing all the Tathagata’s dharmas, I arouse a mind of peace and security. Embracing all the Tathagata’s dharmas means embracing the mind of bodhi with an upright mind.

4- The bodhisattva gives rise to this resolve: Since I abide in teaching in accordance with the Dharma, I give rise to a mind of peace and security; so that others may abide in teaching in accordance with the Dharma, I cause them to give rise to a mind of peace and security. Teaching in accordance with the Dharma means wisdom that accords with the words of the Tathagata.

5- The bodhisattva gives rise to this resolve: Since I abide in right mindfulness, I give rise to a mind of peace and security; so that others may abide in right mindfulness, I cause them to give rise to a mind of peace and security. Right mindfulness means penetrating deeply into all dharmas and remembering them continually without forgetting.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in mental intention, I give rise to a mind of peace and security; so that others may abide in mental intention, I cause them to give rise to a mind of peace and security. Mental intention means knowing, in accordance with reality, the sequence of intentions underlying all dharmas.

2- The bodhisattva gives rise to this resolve: Since I abide in a steadfast mind, I give rise to a mind of peace and security; so that others may abide in a steadfast mind, I cause them to give rise to a mind of peace and security. A steadfast mind means perfecting the practice of dignified conduct.

3- The bodhisattva gives rise to this resolve: Since I abide in the mind that has gone beyond, I give rise to a mind of peace and security; so that others may abide in the mind that has gone beyond, I cause them to give rise to a mind of peace and security. The mind that has gone beyond means penetrating deeply into meaning.

4- The bodhisattva gives rise to this resolve: Since I abide in true liberation, I give rise to a mind of peace and security; so that others may abide in true liberation, I cause them to give rise to a mind of peace and security. True liberation means realizing the wondrous Dharma.

5- The bodhisattva gives rise to this resolve: Since I abide in freedom from an afflicted mind, I give rise to a mind of peace and security; so that others may become free from an afflicted mind, I cause them to give rise to a mind of peace and security. Freedom from an afflicted mind means regretting the faults of afflictions that have arisen, not producing new afflictions, and thereby giving rise to wholesome dharmas.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in practice in accordance with reality, I give rise to a mind of peace and security; so that others may abide in practice in accordance with reality, I cause them to give rise to a mind of peace and security. Practice in accordance with reality means abiding in the perfection of the bodhisattva practices.

2- The bodhisattva gives rise to this resolve: Since I abide in doing what ought to be done, I give rise to a mind of peace and security; so that others may abide in doing what ought to be done, I cause them to give rise to a mind of peace and security. Doing what ought to be done means having faith in emptiness and liberation, and therefore having faith in karma.

3- The bodhisattva gives rise to this resolve: Since I abide in remaining far removed from seeking with an evil mind, I give rise to a mind of peace and security; so that others may remain far removed from seeking with an evil mind, I cause them to give rise to a mind of peace and security. Remaining far removed from seeking with an evil mind means not committing evil deeds in pursuit of reverence and offerings.

4- The bodhisattva gives rise to this resolve: Since I abide in neither praising myself nor disparaging others, I give rise to a mind of peace and security; so that others may neither praise themselves nor disparage others, I cause them to give rise to a mind of peace and security. Neither praising oneself nor disparaging others means not conceiving one's own person as possessing genuine merit and not disparaging or concealing the genuine merit of others.

5- The bodhisattva gives rise to this resolve: Since I abide in the true Dharma, I give rise to a mind of peace and security; so that others may abide in the true Dharma, I cause them to give rise to a mind of peace and security. The true Dharma means neither producing characteristics nor becoming attached to characteristics with regard to any dharma.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in eliminating ignorance, habitual tendencies, and afflictions, I give rise to a mind of peace and security; so that others may abide in eliminating ignorance, habitual tendencies, and afflictions, I cause them to give rise to a mind of peace and security. Eliminating ignorance, habitual tendencies, and afflictions means not becoming weary of the fundamental condition of foolish ordinary beings and therefore not thinking of the stages of the shravakas or pratyekabuddhas.

2- The bodhisattva gives rise to this resolve: Since I abide in not following craving, I give rise to a mind of peace and security; so that others may abide in not following craving, I cause them to give rise to a mind of peace and security. Not following craving means preventing evil and unwholesome dharmas that have not yet arisen from arising, and preventing wholesome dharmas that have already arisen from being lost.

3- The bodhisattva gives rise to this resolve: Since I abide in manifest wisdom, I give rise to a mind of peace and security; so that others may abide in manifest wisdom, I cause them to give rise to a mind of peace and security. Manifest wisdom means realizing the Noble Truths.

4- The bodhisattva gives rise to this resolve: Since I abide in an upright mind, I give rise to a mind of peace and security; so that others may abide in an upright mind, I cause them to give rise to a mind of peace and security. An upright mind means making no distinctions regarding the Noble Path.

5- The bodhisattva gives rise to this resolve: Since I abide in not producing the characteristics of a different body, I give rise to a mind of peace and security; so that others may not produce the characteristics of a different body, I cause them to give rise to a mind of peace and security. Not producing the characteristics of a different body means remaining far removed from the increase of evil dharmas.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in giving precedence to thoughtful speech, I give rise to a mind of peace and security; so that others may abide in giving precedence to thoughtful speech, I cause them to give rise to a mind of peace and security. Giving precedence to thoughtful speech means first uttering wholesome words, including words of consolation and gentle reassurance, and never becoming weary in the face of calamities and illnesses.

2- The bodhisattva gives rise to this resolve: Since I abide in unobstructed wisdom, I give rise to a mind of peace and security; so that others may abide in unobstructed wisdom, I cause them to give rise to a mind of peace and security. Unobstructed wisdom means spontaneously knowing all treatises and debates, arts and techniques, and all supramundane and mundane activities throughout all worlds in the ten directions.

3- The bodhisattva gives rise to this resolve: Since I abide in wisdom unobstructed with regard to all activities, I give rise to a mind of peace and security; so that others may abide in wisdom unobstructed with regard to all activities, I cause them to give rise to a mind of peace and security. Wisdom unobstructed with regard to all activities means eliminating the views of eternalism and annihilationism.

4- The bodhisattva gives rise to this resolve: Since I abide in speaking words where there are no words, I give rise to a mind of peace and security; so that others may abide in speaking words where there are no words, I cause them to give rise to a mind of peace and security. Speaking words where there are no words means remaining far removed from the conceptions of mind, mentation, and consciousness.

5- The bodhisattva gives rise to this resolve: Since I abide in the wisdom of the Dharma realm, I give rise to a mind of peace and security; so that others may abide in the wisdom of the Dharma realm, I cause them to give rise to a mind of peace and security. The wisdom of the Dharma realm means never departing, with regard to any dharma, from the nondual wisdom of the Dharma realm.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in a mind of detachment, I give rise to a mind of peace and security; so that others may abide in a mind of detachment, I awaken in them a mind of peace and security. A mind of detachment means being free from characteristics, without attachment to any characteristic in all contemplations.

2- The bodhisattva gives rise to this resolve: Since I abide in unobstructed wisdom, I give rise to a mind of peace and security; so that others may abide in unobstructed wisdom, I awaken in them a mind of peace and security. Unobstructed wisdom means wisdom purified with regard to what is finite or infinite.

3- The bodhisattva gives rise to this resolve: Since I abide in the meaning expressed through words, I give rise to a mind of peace and security; so that others may abide in the meaning expressed through words, I awaken in them a mind of peace and security. The meaning expressed through words means relying upon the supreme power of vows arising from roots of goodness in order to dedicate the merit.

4- The bodhisattva gives rise to this resolve: Since I abide in the Dharma of gentleness, I give rise to a mind of peace and security; so that others may abide in the Dharma of gentleness, I awaken in them a mind of peace and security. The Dharma of gentleness means causing all sentient beings to have faith in what is wholesome.

5- The bodhisattva gives rise to this resolve: Since I abide in relinquishing all karmic actions, I give rise to a mind of peace and security; so that others may abide in relinquishing all karmic actions, I awaken in them a mind of peace and security. Relinquishing all karmic actions means knowing all views and attachments.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable merit, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I have taken refuge in the Buddha, I give rise to a mind of peace and security; so that others may take refuge in the Buddha, I awaken in them a mind of peace and security. Taking refuge in the Buddha means neither violating nor transgressing the Tathagata's precepts.

2- The bodhisattva gives rise to this resolve: Since I have taken refuge in the Dharma, I give rise to a mind of peace and security; so that others may take refuge in the Dharma, I awaken in them a mind of peace and security. Taking refuge in the Dharma means not slandering the Dharma.

3- The bodhisattva gives rise to this resolve: Since I have taken refuge in the Sangha, I give rise to a mind of peace and security; so that others may take refuge in the Sangha, I awaken in them a mind of peace and security. Taking refuge in the Sangha means contemplating the precepts.

4- The bodhisattva gives rise to this resolve: Since I abide without arrogance, I give rise to a mind of peace and security; so that others may abide without arrogance, I awaken in them a mind of peace and security. Being without arrogance means giving rise to a mind of respect toward all sentient beings.

5- The bodhisattva gives rise to this resolve: Since I abide with a mind free from anger, I give rise to a mind of peace and security; so that others may abide with a mind free from anger, I awaken in them a mind of peace and security. A mind free from anger means relinquishing the mind that burns like fire.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide without flattery, I give rise to a mind of peace and security; so that others may be free from flattery, I awaken in them a mind of peace and security. Being free from flattery means remaining apart from offerings, food, drink, and so forth given in return for favors done for others.

2- The bodhisattva gives rise to this resolve: Since I abide in abstaining from false speech, I give rise to a mind of peace and security; so that others may abide in abstaining from false speech, I awaken in them a mind of peace and security. Abstaining from false speech means teaching and transforming sentient beings without grasping or rejecting.

3- The bodhisattva gives rise to this resolve: Since I abide in not speaking for the sake of gain and support, I give rise to a mind of peace and security; so that others may refrain from speaking for the sake of gain and support, I awaken in them a mind of peace and security. Not speaking for the sake of gain and support means perpetuating the lineage of the Noble Ones and thereby bringing the meritorious practices of the dhutas to perfect fulfillment.

4- The bodhisattva gives rise to this resolve: Since I abide in right livelihood, I give rise to a mind of peace and security; so that others may abide in right livelihood, I awaken in them a mind of peace and security. Right livelihood means penetrating deeply into the teaching, so that there is no suffering one will not endure and no pleasure one will not relinquish.

5- The bodhisattva gives rise to this resolve: Since I abide in solitary practice without companions, I give rise to a mind of peace and security; so that others may abide in solitary practice without companions, I awaken in them a mind of peace and security. Abiding in solitary practice without companions means remaining apart from speech.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable merit, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in the joy of the Dharma, I give rise to a mind of peace and security; so that others may abide in the joy of the Dharma, I awaken in them a mind of peace and security. The joy of the Dharma means fearing the suffering of the three realms and never losing the mind of bodhi.

2- The bodhisattva gives rise to this resolve: Since I abide apart from the nine kinds of affairs, I give rise to a mind of peace and security; so that others may abide apart from the nine kinds of affairs, I awaken in them a mind of peace and security. Remaining apart from the nine kinds of affairs means remaining apart from the nine abodes of sentient beings.

3- The bodhisattva gives rise to this resolve: Since I abide with a tranquil mind, I give rise to a mind of peace and security; so that others may abide with a tranquil mind, I awaken in them a mind of peace and security. A tranquil mind means a mind free from regret.

4- The bodhisattva gives rise to this resolve: Since I abide in the merit of cultivating shamatha, I give rise to a mind of peace and security; so that others may abide in the merit of cultivating shamatha, I awaken in them a mind of peace and security. The merit of cultivating shamatha means a peaceful and joyful mind.

5- The bodhisattva gives rise to this resolve: Since I abide with a mind free from heedlessness, I give rise to a mind of peace and security; so that others may abide with a mind free from heedlessness, I awaken in them a mind of peace and security. A mind free from heedlessness means not being heedless concerning the precepts and therefore practicing the precepts, while transcending all views and attachments concerning the precepts.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable merit, and be free from fear. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in not deceiving devas or humans, I give rise to a mind of peace and security; so that others may abide in not deceiving devas or humans, I awaken in them a mind of peace and security. Not deceiving devas or humans means not relinquishing the mind of bodhi.

2- The bodhisattva gives rise to this resolve: Since I abide in cultivation and practice, I give rise to a mind of peace and security; so that others may abide in cultivation and practice, I awaken in them a mind of peace and security. Cultivation and practice mean bestowing happiness and well-being upon sentient beings and therefore regarding peace as supreme.

3- The bodhisattva gives rise to this resolve: Since I abide without evil conduct, I give rise to a mind of peace and security; so that others may abide without evil conduct, I awaken in them a mind of peace and security. Being without evil conduct means skillfully taming the mind.

4- The bodhisattva gives rise to this resolve: Since I abide as a disciple of all sentient beings, I give rise to a mind of peace and security; so that others may become disciples of all sentient beings, I awaken in them a mind of peace and security. Being a disciple of all sentient beings means becoming a disciple of all sentient beings; therefore, whatever they do, one should assist them.

5. A bodhisattva gives rise to this resolve: “Since I abide in accord with and submit to all sentient beings, I give rise to a mind of peace and security; and so that others may abide in accord with and submit to all sentient beings, I cause them to give rise to a mind of peace and security.” To accord with and submit to all sentient beings means to have no arrogance toward fields of merit.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.

Manjushri! Great bodhisattvas who possess five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear. They are as follows:

1. A bodhisattva gives rise to this resolve: “Since I abide in the fulfillment of seeking the Dharma, I give rise to a mind of peace and security; and so that others may abide in the fulfillment of seeking the Dharma, I cause them to give rise to a mind of peace and security.” The fulfillment of seeking the Dharma means tirelessly teaching and transforming all sentient beings and attaining rebirth in pure Buddha lands, thereby enabling continual advancement.

One constantly seeks the precepts and listens to the Dharma, yet does not grasp generosity or abandon greed and jealousy; does not grasp observance of the precepts or abandon transgression of the precepts; does not grasp patience or abandon anger; does not grasp diligence or abandon indolence; does not grasp meditative concentration or abandon initial and sustained thought; does not grasp prajna or abandon delusion; and does not grasp wholesome roots or abandon unwholesome roots.

2. A bodhisattva gives rise to this resolve: “Since I abide in a mind of reverence, I give rise to a mind of peace and security; and so that others may abide in a mind of reverence, I cause them to give rise to a mind of peace and security.” A mind of reverence means practicing in accordance with the Dharma as it truly is.

3. A bodhisattva gives rise to this resolve: “Since I abide in a mind of reverence toward the Dharma teacher, I give rise to a mind of peace and security; and so that others may have a mind of reverence toward the Dharma teacher, I cause them to give rise to a mind of peace and security.” A mind of reverence toward the Dharma teacher means regarding the Dharma teacher as one would the Buddha.

4. A bodhisattva gives rise to this resolve: “Since I abide in a mind free from harsh speech, I give rise to a mind of peace and security; and so that others may abide in a mind free from harsh speech, I cause them to give rise to a mind of peace and security.” A mind free from harsh speech means speaking words that teach, transform, tame, and discipline sentient beings.

5. A bodhisattva gives rise to this resolve: “Since I abide in a mind free from anger, I give rise to a mind of peace and security; and so that others may have a mind free from anger, I cause them to give rise to a mind of peace and security.” A mind free from anger means entering into all actions.

Manjushri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy, attain immeasurable peace and security, and be free from fear.