信力入印法門經

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- A bodhisattva forms this resolve: Because I abide in generosity, I give rise to a peaceful mind; I cause others to abide in generosity and thereby arouse in them a peaceful mind. Generosity means teaching in accordance with the Dharma as one has heard it.

2- A bodhisattva forms this resolve: Because I abide in loving speech, I give rise to a peaceful mind; I cause others to abide in loving speech and thereby arouse in them a peaceful mind. Loving speech means teaching the Dharma with a mind that does not seek food or drink.

3- A bodhisattva forms this resolve: Because I abide in beneficial conduct, I give rise to a peaceful mind; I cause others to abide in beneficial conduct and thereby arouse in them a peaceful mind. Beneficial conduct means teaching and transforming all sentient beings, causing them to uphold, read, and recite the teachings without weariness.

4- A bodhisattva forms this resolve: Because I abide in cooperation, I give rise to a peaceful mind; I cause others to abide in cooperation and thereby arouse in them a peaceful mind. Cooperation means practicing generosity so that sentient beings may abide in the Great Vehicle.

5- A bodhisattva forms this resolve: Because I abide in bodhi, I give rise to a peaceful mind; I cause others to abide in the mind of bodhi and thereby arouse in them a peaceful mind. The mind of bodhi means causing the teaching of the Dharma to remain forever, without being cut off or destroyed; therefore, one gives rise to the mind of aspiration and diligence, the mind of embracing and sustaining, and the mind of right practice.

Manjusri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain great peace and fearlessness. They are:

1- A bodhisattva forms this resolve: Because I abide in unobstructed understanding of meaning, I give rise to a peaceful mind; I cause others to abide in unobstructed understanding of meaning and thereby arouse in them a peaceful mind. Unobstructed understanding of meaning means penetrating the Dharma as it truly is.

2- A bodhisattva forms this resolve: Because I abide in unobstructed understanding of the Dharma, I give rise to a peaceful mind; I cause others to abide in unobstructed understanding of the Dharma and thereby arouse in them a peaceful mind. Unobstructed understanding of the Dharma means the wisdom that penetrates all Buddha-dharmas.

3- A bodhisattva forms this resolve: Because I abide in unobstructed command of language, I give rise to a peaceful mind; I cause others to abide in unobstructed command of language and thereby arouse in them a peaceful mind. Unobstructed command of language means the wisdom that penetrates all sounds and written characters.

4- A bodhisattva forms this resolve: Because I abide in unobstructed eloquence, I give rise to a peaceful mind; I cause others to abide in unobstructed eloquence and thereby arouse in them a peaceful mind. Unobstructed eloquence means the wisdom that penetrates all dharmas and the various skillful means, phrases, and expressions.

5- A bodhisattva forms this resolve: Because I abide in unhindered wisdom, I give rise to a peaceful mind; I cause others to abide in unhindered wisdom and thereby arouse in them a peaceful mind. Unhindered wisdom means the wisdom that expounds all Buddha-dharmas without ceasing. One may preserve a single sentence of Dharma throughout boundless kalpas and expound it without giving rise to a thought.

Manjusri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- A bodhisattva forms this resolve: Because I abide in teaching and transforming all sentient beings, I give rise to a peaceful mind; I cause others to abide in teaching and transforming all sentient beings and thereby arouse in them a peaceful mind. Teaching and transforming all sentient beings means being able patiently to endure all the defiled afflictions of sentient beings. Defiled afflictions mean that both body and mind are oppressed and distressed.

2- A bodhisattva forms this resolve: Because I abide in freedom from loss, I give rise to a peaceful mind; I cause others to abide in freedom from loss and thereby arouse in them a peaceful mind. Freedom from loss means not losing one’s roots of goodness.

3- A bodhisattva forms this resolve: Because I abide in a mind free from contact, I give rise to a peaceful mind; I cause others to abide in a mind free from contact and thereby arouse in them a peaceful mind. A mind free from contact means not losing one’s roots of goodness.

4- A bodhisattva forms this resolve: Because I abide in diligence, I give rise to a peaceful mind; I cause others to abide in diligence and thereby arouse in them a peaceful mind. Diligence means bringing all wholesome dharmas to perfect fulfillment and thus abandoning all unwholesome dharmas.

5- A bodhisattva forms this resolve: Because I abide in observing sentient beings with a loving mind, I give rise to a peaceful mind; I cause others to abide in observing sentient beings with a loving mind and thereby arouse in them a peaceful mind. Observing sentient beings with a loving mind means maintaining a mind of equality toward all sentient beings.

Manjusri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- A bodhisattva forms this resolve: Because I abide in the mind of non-harming, I give rise to a peaceful mind; I cause others to abide in the mind of non-harming and thereby arouse in them a peaceful mind. The mind of non-harming means protecting all sentient beings.

2- A bodhisattva forms this resolve: Because I abide in the mind of detachment, I give rise to a peaceful mind; I cause others to abide in the mind of detachment and thereby arouse in them a peaceful mind. The mind of detachment means entering the equality of all dharmas throughout the three times.

3- A bodhisattva forms this resolve: Because I abide in the Dharma of recollecting lovingkindness, I give rise to a peaceful mind; I cause others to abide in the Dharma of recollecting lovingkindness and thereby arouse in them a peaceful mind. The Dharma of recollecting lovingkindness means not perceiving any dharma; because one does not cling, one does not perceive dharmas.

4- A bodhisattva forms this resolve: Because I abide in the initial merit, I give rise to a peaceful mind; I cause others to abide in the initial merit and thereby arouse in them a peaceful mind. Initial merit means not relinquishing the mind of bodhi. To accord with all bodhisattva practices means that the mind of great lovingkindness equally encompasses all sentient beings.

One resolves all their greed and jealousy, remains far removed from every breach of precepts, remains far removed from every angry mind, remains far removed from every indolent mind, does not dwell with distracted thoughts, and remains far removed from every deluded mind. One possesses the four means of embracing in order to protect, teach, and transform sentient beings. One maintains a mind of equality toward all sentient beings, like the vast earth, without entertaining the inferior mind of the Lesser Vehicle, and accords with all the wholesome practices performed by sentient beings.

One fully perfects the mind of great compassion, generosity, observance of precepts, patience, diligence, meditation, and prajnaparamita. One comprehends the subtle, wondrous, and supreme dharmas of all Buddhas and studies the fundamental wholesome karma of prajnaparamita; therefore, one constantly practices the two adornments of merit and wisdom.

5- A bodhisattva forms this resolve: Because I abide in the rare characteristic, I give rise to a peaceful mind; I cause others to abide in the rare characteristic and thereby arouse in them a peaceful mind. The rare characteristic means that all dharmas bear the characteristic of nonduality; therefore, amid all practices, one gives rise to the characteristic of one’s own practice.

Manjusri! These are the five dharmas.

Great bodhisattvas who attain these five dharmas can purify the Ground of Joy and attain immeasurable peace and fearlessness.

Manjusri! Great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable peace and fearlessness. They are:

1- The bodhisattva gives rise to this resolve: Since I abide in patient gentleness, I give rise to a mind of peace and security; so that others may abide in patient gentleness, I cause them to give rise to a mind of peace and security. Patient gentleness means that when others revile one with harsh words and utter unwholesome disparagement, one still does not give rise to anger.

2- The bodhisattva gives rise to this resolve: Since I abide with a joyful countenance, I give rise to a mind of peace and security; so that others may abide with a joyful countenance, I cause them to give rise to a mind of peace and security. A joyful countenance means not speaking of the faults of others.

3- The bodhisattva gives rise to this resolve: Since I abide in the non-existence of all dharmas as things, I give rise to a mind of peace and security; so that others may abide in the non-existence of all dharmas as things, I cause them to give rise to a mind of peace and security. The non-existence of all dharmas as things means that all are merely names. Why is this? Because the essence of non-things is not different from the essence of things, and the essence of things is not different from the essence of non-things; thus, the essence of things is the essence of non-things. The wisdom of non-things relies upon that essence of things; therefore, all dharmas are non-things.

4- The bodhisattva gives rise to this resolve: Since I abide in the Dharma that sustains and endures, I give rise to a mind of peace and security; so that others may abide in the Dharma that sustains and endures, I cause them to give rise to a mind of peace and security. The Dharma that sustains and endures means that all dharmas are unmoving.

5- The bodhisattva gives rise to this resolve: Since I abide in the Dharma, I give rise to a mind of peace and security; so that others may abide in the Dharma, I cause them to give rise to a mind of peace and security. Abiding in the Dharma means being without differentiation and without reliance or abiding.

Manjusri! 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.

Manjusri! 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 entry into neither wisdom that severs afflictions nor non-wisdom that severs afflictions, I give rise to a mind of peace and security; so that others may abide in entry into neither wisdom that severs afflictions nor non-wisdom that severs afflictions, I cause them to give rise to a mind of peace and security. Entry into neither wisdom that severs afflictions nor non-wisdom that severs afflictions means that the essence of wisdom is itself the essence of afflictions.

Why is this? Because the essence of wisdom is not different from the essence of afflictions, and the essence of afflictions is not different from the essence of wisdom; thus, the essence of wisdom is the essence of afflictions, and the essence of afflictions is the essence of wisdom. For this reason, it is not the case that wisdom can sever afflictions.

Just as a fingertip cannot touch itself, so too, it is not the case that wisdom can sever afflictions.

2- The bodhisattva gives rise to this resolve: Since I abide in entry into the Tathagata as neither permanent nor impermanent, I give rise to a mind of peace and security; so that others may abide in entry into the Tathagata as neither permanent nor impermanent, I cause them to give rise to a mind of peace and security. Entry into the Tathagata as neither permanent nor impermanent means not grasping at the characteristics of an essence.

3- The bodhisattva gives rise to this resolve: Since I abide in entry into the inconceivable wisdom of the Tathagata, I give rise to a mind of peace and security; so that others may abide in entry into the inconceivable wisdom of the Tathagata, I cause them to give rise to a mind of peace and security. Entry into the inconceivable wisdom of the Tathagata means teaching the Dharma in whatever way accords with the minds of sentient beings and enables them to be guided to liberation; nothing further can be said of it.

4- The bodhisattva gives rise to this resolve: Since I abide in entry into the characteristic of formlessness, I give rise to a mind of peace and security; so that others may abide in entry into the characteristic of formlessness, I cause them to give rise to a mind of peace and security. Why is this? Because the essence of the characteristic of formlessness is not different from the essence of the characteristic of form, and the essence of the characteristic of form is not different from the essence of the characteristic of formlessness; thus, the essence of the characteristic of form is the characteristic of formlessness. By relying upon the essence of the characteristic of form and that wisdom of the characteristic of formlessness, all dharmas have the characteristic of formlessness.

5- The bodhisattva gives rise to this resolve: Since I abide in skillful means, I give rise to a mind of peace and security; so that others may abide in skillful means, I cause them to give rise to a mind of peace and security. Skillful means means accepting all 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 security, and be free from fear.

Manjusri! 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 inexhaustible merit, I give rise to a mind of peace and security; so that others may abide in inexhaustible merit, I cause them to give rise to a mind of peace and security. Inexhaustible merit means dedicating roots of goodness to awakening.

2- The bodhisattva gives rise to this resolve: Since I abide in the wisdom of merit, I give rise to a mind of peace and security; so that others may abide in the wisdom of merit, I cause them to give rise to a mind of peace and security. The wisdom of merit means believing that all dharmas are EMPTY.

3- The bodhisattva gives rise to this resolve: Since I abide in the Dharma of prajna, the foundation of wholesome karma, I give rise to a mind of peace and security; so that others may abide in the Dharma of prajna, the foundation of wholesome karma, I cause them to give rise to a mind of peace and security. The Dharma of prajna, the foundation of wholesome karma, means personally abiding in pure dharmas. The Dharma of prajna, the foundation of wholesome karma, means causing others to abide in the pure Dharma of prajna.

4- The bodhisattva gives rise to this resolve: Since I abide in samadhi, I give rise to a mind of peace and security; so that others may abide in samadhi, I cause them to give rise to a mind of peace and security. Samadhi means the samadhi of tranquil meditative concentration.

5- The bodhisattva gives rise to this resolve: Since I abide in the perfected mind, I give rise to a mind of peace and security; so that others may abide in the perfected mind, I cause them to give rise to a mind of peace and security. The perfected mind means entering into all activities.

Manjusri! 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.

Manjusri! 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 wisdom of the Middle Way, I give rise to a mind of peace and security; so that others may abide in the wisdom of the Middle Way, I cause them to give rise to a mind of peace and security. The wisdom of the Middle Way means ultimate, purified wisdom. Why is this? Because the essence of the Middle Way is not different from the essence of an extreme, and the essence of an extreme is not different from the essence of the Middle Way; thus, the essence of an extreme is the essence of the Middle Way.

2- The bodhisattva gives rise to this resolve: Since I abide in the impermanence of all dharmas, I give rise to a mind of peace and security; so that others may abide in the impermanence of all dharmas, I cause them to give rise to a mind of peace and security. The impermanence of all dharmas means that dharmas have a middle and an exterior; therefore, dharmas have a middle and an exterior. Why is this? Because the essence of the conditioned is not different from the essence of having a middle and an exterior, and the essence of having a middle and an exterior is not different from the essence of the conditioned. The essence of the conditioned is not different from the essence of having a middle and an exterior.

3- The bodhisattva gives rise to this resolve: Since I abide in the permanence of all dharmas, I give rise to a mind of peace and security; so that others may abide in the permanence of all dharmas, I cause them to give rise to a mind of peace and security. The permanence of all dharmas means that dharmas have neither middle nor exterior; therefore, dharmas have neither middle nor exterior. Why is this?

Because the essence of the unconditioned is not different from the essence of having neither middle nor exterior; the essence of having neither middle nor exterior is not different from the essence of the unconditioned; and the essence of the unconditioned is not different from the essence of having neither middle nor exterior. Having neither middle nor exterior means being forever pure and unchanging.

4- The bodhisattva gives rise to this resolve: Having abided in the supreme offering to the Buddha, I therefore give rise to a mind of peace and security; in order to cause others to abide in the supreme offering to the Buddha, I give rise to a mind of peace and security. The supreme offering to the Buddha means making offerings to the Buddhas of the present and having faith in the teachings of the Mahayana. The bodhisattvas skillfully show reverence and make offerings, request teachings, engage in discussion, listen to the Dharma, and offer food, bedding, and other requisites, providing for them according to their ability and strength, thereby causing them to abide in the Mahayana.

5- The bodhisattva gives rise to this resolve: Having abided in the unconditioned nature of all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the unconditioned nature of all dharmas, I give rise to a mind of peace and security. The unconditioned nature of all dharmas refers to the designation of the conditioned. Why is this? Because the essence of the unconditioned is not different from the essence of the conditioned, and the essence of the conditioned is not different from the essence of the unconditioned; the essence of the conditioned itself is the unconditioned. By relying upon the essence of the conditioned and the wisdom of the unconditioned, all dharmas are unconditioned.

Manjusri! These are the five dharmas.

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

Manjusri! Great bodhisattvas possess five dharmas by which they are able to purify the Ground of Joy and attain immeasurable merit, free from fear. They are:

1- The bodhisattva gives rise to this resolve: Having abided in the difficulty of seeing all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the difficulty of seeing all dharmas, I give rise to a mind of peace and security. The difficulty of seeing all dharmas means the conditioned, causal essence of all dharmas.

2- The bodhisattva gives rise to this resolve: Having abided in the difficulty of knowing all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the difficulty of knowing all dharmas, I give rise to a mind of peace and security. The difficulty of knowing all dharmas means contemplating that mental thoughts have no real essence.

3- The bodhisattva gives rise to this resolve: Having abided in the difficulty of understanding all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the difficulty of understanding all dharmas, I give rise to a mind of peace and security. The difficulty of understanding all dharmas means understanding all dharmas through equal understanding.

4- The bodhisattva gives rise to this resolve: Having abided in the undefiled nature of all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the undefiled nature of all dharmas, I give rise to a mind of peace and security. The undefiled nature of all dharmas means that they are always pure.

5- The bodhisattva gives rise to this resolve: Having abided in the inexhaustibility of all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the inexhaustibility of all dharmas, I give rise to a mind of peace and security. The inexhaustibility of all dharmas means that there is no illustrative ESSENCE.

Manjusri! These are the five dharmas.

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

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

1- The bodhisattva gives rise to this resolve: Having abided in the indestructibility of all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the indestructibility of all dharmas, I give rise to a mind of peace and security. The indestructibility of all dharmas means entering the equality of dharmas throughout the three times. Because all dharmas are not separate from Dharma, there is no differentiation among dharmas.

2- The bodhisattva gives rise to this resolve: Having abided in the non-differentiation of the Four Noble Truths, I therefore give rise to a mind of peace and security; in order to cause others to abide in the non-differentiation of the Four Noble Truths, I give rise to a mind of peace and security. The non-differentiation of the Four Noble Truths means that the Four Noble Truths are without differentiation. It is also called the non-differentiation of the Four Noble Truths because they are always pure.

3- The bodhisattva gives rise to this resolve: Having abided in the non-differentiation of ignorance conditioning formations, I therefore give rise to a mind of peace and security; in order to cause others to abide in the non-differentiation of ignorance conditioning formations, I give rise to a mind of peace and security. The non-differentiation of ignorance conditioning formations means that ignorance itself is the condition for formations.

Why is this? Because it is not through ignorance as a cause that conditioned formations exist. If conditioned formations existed without ignorance as their cause, then formations would have to arise without a cause.

For this reason, it is not through ignorance as a cause that the results of formations exist. Thus, the principle of cause and effect is established because they are originally pure.

4- The bodhisattva gives rise to this resolve: Having abided in the permanence of all dharmas, I therefore give rise to a mind of peace and security; in order to cause others to abide in the permanence of all dharmas, I give rise to a mind of peace and security. The permanence of all dharmas means that the essence of impermanence is itself the essence of permanence. Why is this? Because the essence of permanence is not different from the essence of impermanence, and the essence of impermanence is not different from the essence of permanence; the essence of impermanence itself is the essence of permanence.

5- The bodhisattva gives rise to this resolve: Having abided in the Tathagata's neither arising nor ceasing, I therefore give rise to a mind of peace and security; in order to cause others to abide in the Tathagata's neither arising nor ceasing, I give rise to a mind of peace and security. The Tathagata's neither arising nor ceasing means that there is no counteractive dharma. For example, empty space neither arises nor ceases, because empty space has neither a center nor any boundary.

Yet, depending upon the causes of observation, one perceives upper, middle, and lower: this is the empty space within the eye of a needle, this is the empty space within the opening of a vessel, and this is the empty space within an immeasurable opening. Yet empty space has no upper, middle, or lower, because it neither arises nor ceases and is free from discrimination. Empty space is naturally free from discrimination.

All such phenomena are seen as immediately present because they do not correspond with any dharma.

Manjusri! In the same way, the Tathagata, the Arhat, the Perfectly Enlightened One, neither arises nor ceases and has neither a center nor an exterior; yet, in dependence upon all sentient beings, upper, middle, and lower are perceived. Based upon minds that have neither a center nor an exterior, such phenomena are perceived. This is the Shravaka Vehicle, and this is the Buddha Vehicle. All sentient beings can receive and make use of them, but the Tathagata does not discriminate, is free from discrimination, and is naturally without discrimination. Such activities occur because they do not correspond with any dharma.

Manjusri! It is like sunlight: depending upon the place where it rests, many different images are seen, yet sunlight does not discriminate and is free from discrimination, because it does not correspond with any dharma.

Manjusri! Therefore, the Tathagata, the Arhat, the Perfectly Enlightened One, relying upon the minds of sentient beings, observes innumerable distinctions in wisdom; yet the Tathagata does not discriminate, is free from discrimination, and is naturally without discrimination. All such phenomena are seen as immediately present because they do not correspond with any dharma, and because there are no vehicles, up to and including the Mahayana.

Manjusri! These are the five dharmas.

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

Manjusri! Great bodhisattvas possess five dharmas by which they are able to purify the Ground of Joy and attain immeasurable merit, free from fear. They are:

1- The bodhisattva gives rise to this resolve: Having abided in freedom from all afflictions for the sake of all sentient beings, I therefore give rise to a mind of peace and security; in order to cause others to abide in freedom from all afflictions for the sake of all sentient beings, I give rise to a mind of peace and security. Freedom from all afflictions for the sake of all sentient beings means the Dharma gateway that illuminates the entire body and mind.

2- The bodhisattva gives rise to this resolve: Having abided in the gateway of prajna, I therefore give rise to a mind of peace and security; in order to cause others to abide in the gateway of prajna, I give rise to a mind of peace and security. The gateway of prajna is the name for four dharmas, namely: faith, heedfulness, an upright mind, and an exalted mind. The bodhisattvas accomplish the illuminating Dharma gateway of prajna, and by relying upon the illuminating Dharma gateway of prajna, the great bodhisattvas leave the evil paths far behind.

3- The bodhisattva gives rise to this resolve: Since I have already abided in the prajna wisdom-illumination gateway, I bring forth a mind of peace and security; in order to cause others to abide in the prajna wisdom-illumination gateway, I give rise to a mind of peace and security. The prajna wisdom-illumination gateway is the name of four dharmas, namely: merit, faith in emptiness, liberation, and causing sentient beings to abide in the mind of bodhi. The bodhisattvas... attain the prajna wisdom-illumination gateway. Relying upon that wisdom-illumination gateway, the great bodhisattvas eliminate all karmic deeds of Mara.

4- The bodhisattva gives rise to this resolve: Since I have already abided in the inexhaustible mind of generosity and cultivated prajna, I bring forth a mind of peace and security; in order to cause others to abide in the inexhaustible mind of generosity and cultivate prajna, I give rise to a mind of peace and security. Cultivating prajna with an inexhaustible mind of generosity means being able to teach and transform sentient beings so that they become accomplished and are free from thoughts of greed and jealousy.

5- The bodhisattva gives rise to this resolve: Since I have already abided in the inexhaustible mind of moral discipline and cultivated prajna, I bring forth a mind of peace and security; in order to cause others to abide in the inexhaustible mind of moral discipline and cultivate prajna, I give rise to a mind of peace and security. Cultivating prajna with an inexhaustible mind of moral discipline means teaching and transforming sentient beings who have violated the precepts, causing them to attain purity.

Manjusri! These are the five dharmas.

Those great bodhisattvas who attain these five dharmas can purify the Ground of Joy and acquire immeasurable merit.

Manjusri! The great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable merit and fearlessness. They are:

1- The bodhisattva gives rise to this resolve: Since I have already abided in tranquility, I bring forth a mind of peace and security; in order to cause others to abide in tranquility, I give rise to a mind of peace and security. Tranquility means becoming detached from body and mind and bringing forth all roots of virtue without timidity.

2- The bodhisattva gives rise to this resolve: Since I have already abided in conditioned dharmas, I bring forth a mind of peace and security; in order to cause others to abide in conditioned dharmas, I give rise to a mind of peace and security. Conditioned dharmas means that all dharmas are neither EMPTY nor NOT EMPTY; neither inverted nor not inverted; neither superior nor not superior; neither a matter nor a non-matter; neither conditioned nor unconditioned; neither characterized nor uncharacterized; neither dependent nor independent; neither dual nor nondual; neither extinguished nor unextinguished; neither grasped nor ungrasped. Only when one can enter in this manner is it called the essence of conditioned dharmas.

3- The bodhisattva gives rise to this resolve: Since I have already abided in unconditioned dharmas, I bring forth a mind of peace and security; in order to cause others to abide in unconditioned dharmas, I give rise to a mind of peace and security. Unconditioned dharmas means that these dharmas are without differentiation and without arising, that the mind is not inverted and does not discriminate, and that it is free from discrimination. This is called the essence of unconditioned dharmas.

4- The bodhisattva gives rise to this resolve: Since I have already abided in right view, I bring forth a mind of peace and security; in order to cause others to abide in right view, I give rise to a mind of peace and security. Right view means entering the characteristic of duality or nonduality. Why is this? Because the essence of nonduality is not different from the essence of duality, and the essence of duality is not different from the essence of nonduality; thus, the essence of duality is itself nondual. If one can enter this characteristic of duality or nonduality, it is called right view.

5- The bodhisattva gives rise to this resolve: Since I have already abided in a mind free from anger, I bring forth a mind of peace and security; in order to cause others to abide in a mind free from anger, I give rise to a mind of peace and security. A mind free from anger means that, by bringing matters to peace and security, one can enter into the karma of all sentient beings.

Manjusri! These are the five dharmas.

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

Manjusri! The great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable merit and fearlessness. They are:

1- The bodhisattva gives rise to this resolve: Since I have already abided in the path of the paramitas, I bring forth a mind of peace and security; in order to cause others to abide in the path of the paramitas, I give rise to a mind of peace and security. Entering the path of the paramitas means skillful means that embrace wisdom.

2- The bodhisattva gives rise to this resolve: Since I have already abided in being born into the family of the Buddhas, I bring forth a mind of peace and security; in order to cause others to abide in being born into the family of the Buddhas, I give rise to a mind of peace and security. Being born into the family of the Buddhas means the adornment of merit and the adornment of wisdom.

3- The bodhisattva gives rise to this resolve: Since I have already abided in bringing forth the mind of bodhi, I bring forth a mind of peace and security; in order to cause others to abide in bringing forth the mind of bodhi, I give rise to a mind of peace and security. Bringing forth the mind of bodhi means dwelling securely in the mind of great loving-kindness and great compassion. Why is this? Because thereby one gains entry into all dharmas.

4- The bodhisattva gives rise to this resolve: Since I have already abided in prajna, I bring forth a mind of peace and security; in order to cause others to abide in prajna, I give rise to a mind of peace and security. Prajna means that conditioned and unconditioned dharmas are without differentiation.

5- The bodhisattva gives rise to this resolve: Since I have already abided in skillful means, I bring forth a mind of peace and security; in order to cause others to abide in skillful means, I give rise to a mind of peace and security. Skillful means means teaching and transforming all sentient beings.

Manjusri! These are the five dharmas.

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

Manjusri! The great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable merit and fearlessness. They are:

1- The bodhisattva gives rise to this resolve: Since I have already abided in obstructed practice, I bring forth a mind of peace and security; in order to cause others to abide in obstructed practice, I give rise to a mind of peace and security. Obstructed practice means the five paramitas.

2- The bodhisattva gives rise to this resolve: Since I have already abided in unobstructed practice, I bring forth a mind of peace and security; in order to cause others to abide in unobstructed practice, I give rise to a mind of peace and security. Unobstructed practice means the prajnaparamita.

3- The bodhisattva gives rise to this resolve: Since I have already abided in outflow-tainted practice, I bring forth a mind of peace and security; in order to cause others to abide in outflow-tainted practice, I give rise to a mind of peace and security. Outflow-tainted practice means seeing the practices of the dharmas.

4- The bodhisattva gives rise to this resolve: Since I have already abided in outflow-free practice, I bring forth a mind of peace and security; in order to cause others to abide in outflow-free practice, I give rise to a mind of peace and security. Outflow-free practice means not seeing the practices of the dharmas.

5- The bodhisattva gives rise to this resolve: Since I have already abided in limited practice, I bring forth a mind of peace and security; in order to cause others to abide in limited practice, I give rise to a mind of peace and security. Limited practice means having thoughts that abide in characteristics.

Manjusri! These are the five dharmas.

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

Manjusri! The great bodhisattvas possess five dharmas by which they can purify the Ground of Joy and attain immeasurable merit and fearlessness. They are:

1- The bodhisattva gives rise to this resolve: Since I have already abided in immeasurable practice, I bring forth a mind of peace and security; in order to cause others to abide in immeasurable practice, I give rise to a mind of peace and security. Immeasurable practice means having no mental practices marked by characteristics.

2- The bodhisattva gives rise to this resolve: Since I have already abided in limited wisdom, I bring forth a mind of peace and security; in order to cause others to abide in limited wisdom, I give rise to a mind of peace and security. Limited wisdom means contemplating the skandhas, dhatus, and ayatanas accumulated through causes and conditions as what is possible and what is impossible, and contemplating the characteristics of the wisdom of skillful means.

3- The bodhisattva gives rise to this resolve: Since I have already abided in immeasurable wisdom of action, I bring forth a mind of peace and security; in order to cause others to abide in immeasurable wisdom of action, I give rise to a mind of peace and security. Immeasurable wisdom of action means the sphere of activity of the mind of non-action.

4- The bodhisattva gives rise to this resolve: Since I have abided in the bounded, I give rise to a mind of peace and security; in order to cause others to abide in the bounded, I give rise to a mind of peace and security. The bounded means the five paramitas.

5- The bodhisattva gives rise to this resolve: Since I have abided in the boundless, I give rise to a mind of peace and security; in order to cause others to abide in the boundless, I give rise to a mind of peace and security. The boundless means the prajnaparamita.

Manjusri! 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.

Manjusri! 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 have abided in the capacity of one’s own person to become quiescent, I give rise to a mind of peace and security; in order to cause others to abide in the capacity of their own persons to become quiescent, I give rise to a mind of peace and security. The capacity of one’s own person to become quiescent means contemplating the selflessness of dharmas.

2- The bodhisattva gives rise to this resolve: Since I have abided in the tranquility of body and mind, I give rise to a mind of peace and security; in order to cause others to abide in the tranquility of body and mind, I give rise to a mind of peace and security. Tranquility of body and mind means teaching and transforming all sentient beings without weariness.

3- The bodhisattva gives rise to this resolve: Since I have abided in a pure, straightforward mind, I give rise to a mind of peace and security; in order to cause others to abide in a pure, straightforward mind, I give rise to a mind of peace and security. A pure, straightforward mind means contemplating all sentient beings.

4- The bodhisattva gives rise to this resolve: Since I have abided in contemplating all sentient beings, I give rise to a mind of peace and security; in order to cause others to abide in contemplating all sentient beings, I give rise to a mind of peace and security. Contemplating all sentient beings means contemplating all sentient beings.

5- The bodhisattva gives rise to this resolve: Since I have abided in merit equally bestowed upon all sentient beings, I give rise to a mind of peace and security; in order to cause others to abide in merit equally bestowed upon all sentient beings, I give rise to a mind of peace and security. Merit equally bestowed upon all sentient beings means the five paramitas of merit.

Manjusri! 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.

Manjusri! 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 have abided in overcoming stinginess and jealousy, I give rise to a mind of peace and security; in order to cause others to abide in overcoming stinginess and jealousy, I give rise to a mind of peace and security. Overcoming stinginess and jealousy means relinquishing all possessions, whether internal or external.

2- The bodhisattva gives rise to this resolve: Since I have abided in freedom from devious speech, I give rise to a mind of peace and security; in order to cause others to abide in freedom from devious speech, I give rise to a mind of peace and security. Freedom from devious speech means having a mind of equality toward all sentient beings.

3- The bodhisattva gives rise to this resolve: Since I have abided in making offerings to the Buddhas, I give rise to a mind of peace and security; in order to cause others to abide in making offerings to the Buddhas, I give rise to a mind of peace and security. Making offerings to the Buddhas means relying upon, making offerings to, and upholding that which is capable of producing the world-transcending dharmas of the Buddhas, and being able to accomplish the Dharma of teaching the Dharma as an offering to those Buddhas and bodhisattvas.

4- The bodhisattva gives rise to this resolve: Since I have abided in making offerings to the Tathagata’s wisdom and conduct, I give rise to a mind of peace and security; in order to cause others to abide in making offerings to the Tathagata’s wisdom and conduct, I give rise to a mind of peace and security. Making offerings to the Tathagata’s wisdom and conduct means causing all sentient beings to abide in the Dharma of non-retrogression.

5- The bodhisattva gives rise to this resolve: Since I have abided in the conduct of mind and speech, I give rise to a mind of peace and security; in order to cause others to abide in the conduct of mind and speech, I give rise to a mind of peace and security. The conduct of mind and speech means causing sentient beings to abandon faults of mind and speech and attain purity.

Manjusri! 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.

Manjusri! 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 have abided in not perceiving the deeds of Mara but abiding in the deeds of a Buddha, I give rise to a mind of peace and security; in order to cause others to abide in not perceiving the deeds of Mara but abiding in the deeds of a Buddha, I give rise to a mind of peace and security. Not perceiving the deeds of Mara and abiding in the deeds of a Buddha means not perceiving the deeds of Mara when teaching and transforming sentient beings.

2- The bodhisattva gives rise to this resolve: Since I have abided in faith that the Buddha Tathagatas are permanent, I give rise to a mind of peace and security; in order to cause others to abide in faith that the Buddha Tathagatas are permanent, I give rise to a mind of peace and security. Faith that the Buddha Tathagatas are permanent means that the Buddhas perpetually function without differentiation.

3- The bodhisattva gives rise to this resolve: Since I have abided in faith that the Buddha Tathagatas are everlasting, I give rise to a mind of peace and security; in order to cause others to abide in faith that the Buddha Tathagatas are everlasting, I give rise to a mind of peace and security. Faith that the Buddha Tathagatas are everlasting means believing that the Buddha Tathagatas constantly carry out the practices of a Buddha without cessation.

4- The bodhisattva gives rise to this resolve: Since I have abided in faith that the Buddha Tathagatas are pure, I give rise to a mind of peace and security; in order to cause others to abide in faith that the Buddha Tathagatas are pure, I give rise to a mind of peace and security. Faith that the Buddha Tathagatas are pure means not seeing, hearing, or engaging in idle thought.

5- The bodhisattva gives rise to this resolve: Since I have abided in faith that the Buddha Tathagatas are the Self, I give rise to a mind of peace and security; in order to cause others to abide in faith that the Buddha Tathagatas are the Self, I give rise to a mind of peace and security. Faith that the Buddha Tathagatas are the Self means believing that the bodies of the Tathagatas are boundless. A boundless body means that the Tathagata’s body is said to be boundless.

Manjusri! 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.

Manjusri! 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 have abided in the work of bringing peace and security, I give rise to a mind of peace and security; in order to cause others to abide in the work of bringing peace and security, I give rise to a mind of peace and security. The work of bringing peace and security means causing all sentient beings to be protected from the afflictions of their own bodies and minds. There is not the slightest dharma capable of producing suffering that is not experienced, nor is there the slightest dharma capable of producing happiness that is not relinquished.

4- The bodhisattva gives rise to this resolve: Since I have abided in the signlessness of all dharmas, I give rise to a mind of peace and security; in order to cause others to abide in the signlessness of all dharmas, I give rise to a mind of peace and security. The signlessness of all dharmas means that their essence is signless. Why is this? Because one does not grasp the signless essence.

3- The bodhisattva gives rise to this resolve: Since I have abided in taking refuge in the Buddha, I give rise to a mind of peace and security; in order to cause others to abide in taking refuge in the Buddha, I give rise to a mind of peace and security. Taking refuge in the Buddha means not committing any evil deeds.

4- The bodhisattva gives rise to this resolve: Since I have abided in taking refuge in the Dharma, I give rise to a mind of peace and security; in order to cause others to abide in taking refuge in the Dharma, I give rise to a mind of peace and security. Taking refuge in the Dharma means taking refuge in the Dharma in order to accumulate causes and conditions.

5- The bodhisattva gives rise to this resolve: Since I have abided in taking refuge in the Sangha, I give rise to a mind of peace and security; in order to cause others to abide in taking refuge in the Sangha, I give rise to a mind of peace and security. Taking refuge in the Sangha means departing far from thoughts of attachment and aversion.

The bodhisattva gives rise to this resolve: “Having abided in the mind of bodhi, I give rise to a mind of peace and security; in order to cause others to abide in the mind of bodhi, I give rise to a mind of peace and security.” The mind of bodhi means giving rise to inconceivable wisdom.

Manjushri! These are the five dharmas.

Any 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: “Having abided in the body of non-differentiation, I give rise to a mind of peace and security; in order to cause others to abide in the body of non-differentiation, I give rise to a mind of peace and security.” The body of non-differentiation means transcending all characteristics of dharmas.

2- The bodhisattva gives rise to this resolve: “Having abided in non-differentiated faith, I give rise to a mind of peace and security; in order to cause others to abide in non-differentiated faith, I give rise to a mind of peace and security.” Non-differentiated faith means believing in karma and its results.

3- The bodhisattva gives rise to this resolve: “Having abided in the wisdom of Samapatti, I give rise to a mind of peace and security; in order to cause others to abide in the wisdom of Samapatti, I give rise to a mind of peace and security.” The wisdom of Samapatti means the wisdom that contemplates and enters the essence.

4- The bodhisattva gives rise to this resolve: “Having abided in the Dharma of non-differentiation, I give rise to a mind of peace and security; in order to cause others to abide in the Dharma of non-differentiation, I give rise to a mind of peace and security.” The Dharma of non-differentiation means the Dharma of cultivation and practice.

5- The bodhisattva gives rise to this resolve: “Having abided among non-differentiated spiritual friends, I give rise to a mind of peace and security; in order to cause others to abide among non-differentiated spiritual friends, I give rise to a mind of peace and security.” Non-differentiated spiritual friends means not deceiving spiritual friends.

Manjushri! These are the five dharmas.

Any 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: “Having abided in conformity with the Dharma, I give rise to a mind of peace and security; in order to cause others to abide in conformity with the Dharma, I give rise to a mind of peace and security.” Conformity with the Dharma means practicing in accordance with reality with respect to all dharmas.

2- The bodhisattva gives rise to this resolve: “Having abided in the practice of moral shame and moral dread, I give rise to a mind of peace and security; in order to cause others to abide in the practice of moral shame and moral dread, I give rise to a mind of peace and security.” The practice of moral shame and moral dread means cultivating wholesome conduct through bodily, verbal, and mental karma.

3- The bodhisattva gives rise to this resolve: “Having abided in freedom from the mind of craving, I give rise to a mind of peace and security; in order to cause others to be free from the mind of craving, I give rise to a mind of peace and security.” Freedom from the mind of craving means being able to cause wholesome dharmas that have not yet arisen to arise.

4- The bodhisattva gives rise to this resolve: “Having abided in freedom from the mind of anger, I give rise to a mind of peace and security; in order to cause others to be free from the mind of anger, I give rise to a mind of peace and security.” Freedom from the mind of anger means not losing wholesome dharmas that have already arisen.

5- The bodhisattva gives rise to this resolve: “Having abided in the roots of goodness that protect oneself and others, I give rise to a mind of peace and security; in order to cause others to abide in the roots of goodness that protect oneself and others, I give rise to a mind of peace and security.” The roots of goodness that protect oneself mean guarding against actions that lead to karma. The roots of goodness that protect others mean safeguarding and sustaining them so that they abide in great loving-kindness and great compassion.

Manjushri! These are the five dharmas.

Any 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: “Having abided in the unobstructed wisdom of liberation, I give rise to a mind of peace and security; in order to cause others to abide in the unobstructed wisdom of liberation, I give rise to a mind of peace and security.” The unobstructed wisdom of liberation means the purity of nonduality.

2- The bodhisattva gives rise to this resolve: “Having abided in faith that all dharmas arise through causes and conditions, I give rise to a mind of peace and security; in order to cause others to abide in faith that all dharmas arise through causes and conditions, I give rise to a mind of peace and security.” Faith that all dharmas arise through causes and conditions means seeing that the essential natures of dharmas of causes and conditions are unborn.

3- The bodhisattva gives rise to this resolve: “Having abided in the placelessness of all dharmas, I give rise to a mind of peace and security; in order to cause others to abide in the placelessness of all dharmas, I give rise to a mind of peace and security.” The placelessness of all dharmas means that all dharmas have no differentiated location throughout the realms of the ten directions.

4- The bodhisattva gives rise to this resolve: “Having abided in the Buddhas, the Tathagatas, as being like empty space, I give rise to a mind of peace and security; in order to cause others to abide in the Buddhas, the Tathagatas, as being like empty space, I give rise to a mind of peace and security.” The Buddhas, the Tathagatas, being like empty space means that the Buddhas are without differentiation and without dependence.

5- The bodhisattva gives rise to this resolve: “Having abided in the Buddhas, the Tathagatas, as being free from mind, mentation, and consciousness, I give rise to a mind of peace and security; in order to cause others to abide in the Buddhas, the Tathagatas, as being free from mind, mentation, and consciousness, I give rise to a mind of peace and security.” The Buddhas, the Tathagatas, being free from mind, mentation, and consciousness means that the Buddhas have attained spontaneous wisdom and thereby attained unobstructed wisdom.

Manjushri! These are the five dharmas.

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