最勝問菩薩十住除垢斷結經

Chapter 5: REALIZING EMPTINESS

At that time, Bodhisattva Most Excellent again addressed the Buddha:

– How should a practitioner who has become a bodhisattva at the fifth bhumi purify his own bhumi?

The Buddha told Most Excellent:

– A practitioner who has become a bodhisattva should always remain far removed from houses and property, and should not frequent the lanes and byways of villages of sensual indulgence. He should cultivate wholesome merit, cast off thoughts of resentment and hatred, distance himself from the causes and conditions of worldly festivities, remain mindful of harmony, and keep away from contentious and discriminating debate. He should guard the words of his mouth, never utter what is untrue, always humble himself, and harbor no arrogance. Although a bodhisattva may possess many skills and crafts, he does not disparage others. He cuts off ignorance, extinguishes the five skandhas, and brings to a complete halt the karma that produces aging, sickness, and death. He neither gives rise to the defilements nor concurs with the sixty-two views. He neither exalts nor demeans himself. Transcending the eight worldly concerns, he has no thought of discriminating between high and low. He always knows how to be respectful, compliant, and harmonious; remains far removed from all suffering and affliction; gives rise to no thoughts of ignorance; is ever wakeful; transcends all fears; and commits neither offenses nor acts arising from defiled states of mind. Regarding the body of the five skandhas, as well as the bodies of the ghost of birth and death, the ghost of transgression, the ghost of death, and the celestial ghost, the bodhisattva contemplates how to cut them off and creates no conditions for them. Whatever he hears is capable of giving rise to wisdom. He should cultivate it without possessing anything, study deeply and enter wisdom, and penetrate the truth without weariness. He delights neither in agitation nor in silent seclusion. Joyfully receptive, his mind is always glad, his body light and at ease, his resolve composed, and his mind gentle and free from distress. Using the Dharma teachings he has learned, he expounds the Dharma without end. His mind is always directed toward the Path; he himself observes the prohibitory precepts; he delights in following what is right and does not follow heretical groups. He delights only in wondrous wisdom, discerning the various paramitas; thoroughly understands the scriptures of the bodhisattva’s Mahayana Dharma; and skillfully employs expedient means in accord with the Path. In contemplative mindfulness, he clearly comprehends all superknowledges. He always wishes to hear the Dharma of neither arising nor cessation, realizes the Dharma of the twelve links of dependent origination, thoroughly understands impermanence, expounds the truth of suffering, and also teaches the Dharma of non-self. He thoroughly comprehends the samadhi of emptiness, discerns signlessness, and embodies wishlessness. He perceives the suffering of birth and death, perfects the merit of mature learning, reveres the Three Jewels, and understands both conventional truth and ultimate truth. He takes loyalty and filial devotion as close companions, broadly understands all Dharmas, and aspires to subdue every evil. Patiently employing the right path, he transforms and guides those without wisdom, enabling them likewise to perfect merit. Possessing wisdom, the bodhisattva clearly distinguishes their origins, mindfully avoids all evil, restrains body and mind, benefits sentient beings, and practices peacefully without regret, aspiring to practice the supremely wondrous conduct.

Furthermore, Most Excellent, how does a practitioner who has become a bodhisattva contemplate the Buddha-Dharmas so as to accomplish the essential meaning of the unsurpassed Path? Regarding whatever he hears, the bodhisattva’s wisdom can immediately discern it. As circumstances require, he can apply the teachings he has heard in any passage without confusing their sequence.

Upon hearing that sound of Dharma, he immediately regulates body and mind, inwardly contemplates and knows in complete detail the workings of the mind, and personally delivers sentient beings without attachment to impermanence. He contemplates causes and conditions and clearly knows: “In the past, present, and future, my lifespan is such as this. I perfect the merit of karma, clearly distinguish the levels of meditative concentration, and personally realize emptiness, signlessness, and wishlessness.

I do not race after sensual desire but abide in samadhi and cultivate right concentration.” Thus, Most Excellent, a practitioner who has become a bodhisattva contemplatively enters eight hundred thousand kinds of samadhi without considering it difficult. There is no realm that the bodhisattva cannot contemplatively enter; only in the Formless Heavens and the Heaven of Radiant Sound does the bodhisattva not wish to contemplate taking birth.

Nor does the bodhisattva wish to abide forever in the concentration of cessation. The bodhisattva clearly knows, contemplates, and retains the Dharma of the original limit. He also fully knows original nonexistence but does not personally realize and attain original nonexistence.

Why is this so? Because the impurities of sentient beings have not yet been eliminated. Knowing those sentient beings, the bodhisattva helps them understand the principle of non-self, practices great compassion, never departs from the mind of loving-kindness and compassion, and enters every peril within birth and death.

He remains far removed from attachment to every peril within birth and death and from craving wealth, nobility, glory, and eminence. He instructs those who transgress the Dharma so that they no longer offend, and employs expedient means to teach and transform them in every way according to their capacities. When the mind manifests sensual desire, he contemplates the impurity of evil dharmas and cultivates the practice of impurity.

Only afterward does the bodhisattva realize final cessation—nirvana. Although he manifests passing into cessation, it is not total extinction. The number of sentient beings transformed and delivered by a practitioner who has become a bodhisattva is boundless and can never be exhausted.

The bodhisattva transforms and delivers them all, causing their minds to be free from resentment and hatred, ensuring that they do not lose their dignified deportment or violate the restraints of ritual propriety, and enabling them to walk and stand with dignity, without negligence. They constantly maintain a mind free from contention and always protect themselves.

The silent noble sage is ever tranquil and still, neither speaking nor offering explanations. Such wordlessness is precisely the purity of empty, serene quiescence, originally neither square nor round and entirely distinct from conditioned, measurable dharmas. The silent noble sage contemplatively guards body, speech, and mind.

When speaking, he should not consort with people of the same locality. The sensual desires of the body remain unmoved; the mind neither clings to objects of desire nor seeks them, and no conception of them arises. This is called the conduct of a practitioner who has become a bodhisattva.

One who wishes not to be defiled by attachment to form must maintain an upright mind. Because the mind is true and right, one immediately reaches ultimate liberation. One who is not quiescent yet always guards himself must not proclaim himself to be quiescent; nevertheless, he is not an inhumane person.

One whose mind does not discriminate between high and low may be called one who accords with the Dharma. The practices he has undertaken are neither forgotten nor lost. He realizes original nonexistence, in which there should be neither gain nor loss, and contemplates the three times as equal and without distinction.

Eye, form, and consciousness contain no dharma that abides. Ear, sound, and consciousness; nose, scent, and consciousness; tongue, taste, and consciousness; body, tactile sensation, and consciousness; and mind, dharmas, and consciousness—all are without a controlling self. Although they have objects upon which they rest, they too are without self.

The bodhisattva contemplates all conditioned dharmas as having nothing belonging to a self. Because transformation arises from original purity, the notion of self appears; through such right contemplation, he knows there is no personal self. Thoroughly perceiving that there is no personal self is called wisdom.

He completely understands that what seems to be possession is the same as non-possession. All is empty and quiescent, pure from beginning to end. His mind never departs from the root of all Dharmas, and he contemplates remaining far removed from the nine abodes of sentient beings.

Why is this so? All the courses of samsara, revolving, sinking, and rising, do not extend beyond the nine realms of sentient beings, reaching upward to the gods of neither-perception-nor-non-perception and including the human realm.

Furthermore, O Most Victorious, in former times there were sentient beings whose bodies were not all of one kind, yet who had attained a single perception; they were called Brahma devas. When they first descended into the world, they became attached to its sweet flavors and gradually lost the majestic characteristics of devas. Again, there are sentient beings whose bodies are of one kind but whose perceptions are innumerable; they are called the Radiant Sound devas, and their merit, deportment, and appearance are exceptionally excellent.

There are also sentient beings with one body and one perception; they are called the Universally Pure devas and diligently cultivate wholesome conduct. Again, there are sentient beings whose minds give rise to thoughts directed toward infinite space, whose minds are unattached and likewise not directed toward cessation; they are called the devas of the Sphere of Infinite Space. Again, there are sentient beings whose minds are bound to the perception of consciousness apart from physical form, and who no longer give rise to perceptions of seeking; they are called the devas of the Sphere of Infinite Consciousness.

Again, there are sentient beings free from craving, who have abandoned judgments of right and wrong, whose minds are inwardly peaceful, and who give rise to no perception concerning any state; they are called the devas of the Sphere of Nothingness. Again, there are sentient beings who make a great vow to seek the unconditioned Way. Contemplating that the Formless Realm has no material form, they think that the unconditioned and uncreated nirvana is nevertheless attained through a creator.

With single-minded resolve, they aspire to be born in a realm where the lifespan is eighty-four thousand years. When the kalpa-measure of that lifespan comes to an end, their consciousness wanders and revolves through the five destinies. At the place of rebirth, the consciousness skandha passes onward, and they are received and escorted by spirits into a womb.

Only then do they realize that this was not true cessation. Their deluded minds flare up, and thoughts of anger and harm immediately arise. From their thoughts and speech come boundlessly sinful words, teachings contrary to true principle, and false and erroneous expressions.

They deceive worldly people, beguiling them with untrue words: “Since the distant past, I cultivated through immeasurable ascetic practices and attained nirvana; naturally, there could be no doubt. Why, then, have I now returned to birth and death? Only now do I truly believe and understand that this was not nirvana and that I was not one who had attained the Way and spiritual powers.” After thinking thus, their consciousness enters an evil destiny a moment later.

All this results from slandering the sages and noble ones.

Thus, O Most Victorious, a bodhisattva who cultivates toward attainment and wishes to perfect the unsurpassed, right, and true Way of Complete and Perfect Awakening must constantly reflect and remain mindful of avoiding the abodes of these nine classes of sentient beings. Toward all sentient beings, the bodhisattva must give rise to no perceptions of self, person, or lifespan. The bodhisattva must avoid all conditioned fabrications, neither pondering nor conceiving worldly matters, and must extinguish all such perceptions.

With fifteen distinctive states of mind directed toward the Dharma, the bodhisattva who cultivates toward attainment diligently practices according to the sequence of the Dharma and perfects the Way of liberation. Beginning with the first Dharma, the practice of patient endurance and austerities causes wholesome roots to increase together with undefiled conduct. From the ground of the fifth abiding through the attainment of liberation, wholesome roots are fully perfected, while sensual craving is contemplated.

A bodhisattva on the ground of the fifth abiding cuts off sensual craving, completely extinguishes the unwholesome roots that abide in the Desire Realm, holds to wisdom that patiently endures suffering, and contemplates the origin of suffering. Yet a formless body abiding in the immaterial realm cannot contemplate the root of suffering. Therefore, if a bodhisattva does not abide in the immaterial dharmas but eliminates the Desire Realm, ninety-eight unwholesome roots will increase, and ninety-eight undefiled medicines of wisdom will also arise.

The bodhisattva employs ten fundamental dharmas to counteract the unwholesome roots and the subtle defilements and offenses of lust. The remaining eighty dharmas eliminate the eighty fundamental unwholesome dharmas. Although this does not completely transform all unwholesome dharmas, it can refine them into subtler forms.

The Noble Truths of Cessation and the Path have associated undefiled dharmas, yet they do not eliminate those associated undefiled dharmas. Conditioned nature also has associated dharmas, and unconditioned nature likewise has associated dharmas. At that time, the bodhisattva eliminates only the conditioned but has not yet eliminated the corresponding associated dharmas of the unconditioned.

Thus, O Most Victorious, the bodhisattva who cultivates toward attainment must cultivate the five aspects of Dharma-nature, reflect upon and discern the nondual Dharma, and fully comprehend it. The embodiment of precepts preserves life, is pure and free from craving, has eliminated defilements, and has brought the mind to stability. O Most Victorious, this is called the embodiment of concentration.

To discern and contemplate innumerable perceptions without giving rise to any perception of attachment, and to penetrate them completely, is called the embodiment of wisdom. To be liberated from the three times without becoming defiled, and without fear, apprehension, or any thought of regression, is called the embodiment of liberation. Having cultivated as far as the ninth stage of liberation, it is called the embodiment of the knowledge and vision of liberation.

Taking the conditioned as its object is the embodiment of liberation; taking the unconditioned as its object is the embodiment of the wisdom and vision of liberation. The same applies to the defiled and the undefiled. O Most Victorious, this means that the bodhisattva who cultivates toward attainment can study the dharmas of the exhaustion of conditions involving form, but cannot yet eliminate the exhaustion of conditions not involving form.

What are the bodhisattva’s dharmas of the exhaustion of conditions involving form and the exhaustion of conditions not involving form? The exhaustion of conditions involving form means that when the eye sees form, eye-consciousness immediately arises and discriminates dharmas as right or wrong, wholesome or unwholesome; a mind of defiled attachment arises and never departs. The bodhisattva who cultivates toward attainment must use wisdom to subdue it so that it does not arise, thereby eliminating all defiled, turbid, and impure formations.

The exhaustion of conditions not involving form is not an object observed by wisdom. Since no activity of eye-consciousness arises to discriminate right or wrong, wholesome or unwholesome, it is called the exhaustion of conditions not involving form; it is not held captive by sense objects. I shall now give an analogy.

When you hear it, you will understand for yourself, for one of great wisdom can attain penetrating understanding through an analogy. Suppose a person, utterly exhausted, falls into a deep sleep. Their consciousness is tranquil, their body does not move, and no one touches them.

Their eyes do not see forms, their consciousness does not roam, and no perceptions arise. The eyes are within, while unrestrained forms remain outside. At that time, the eyes remain calmly inactive, and consciousness is not scattered.

The presently manifest forms then suddenly disappear, neither pausing nor remaining. Why is this so? It is because their functioning is itself empty by virtue of the nature of nonexistence.

Thus, Most Excellent One, one who cultivates to become a bodhisattva must always contemplate deeply, discern through reflection, and eliminate all dharmas belonging to the exhaustion of conditions of the non-form; neither arising together with them nor establishing designations together with them. One must study so as to penetrate the exhaustion of conditions of the non-form, which is neither existent nor nonexistent and is also without success or failure.

The bodhisattva must further cultivate the Dharma that eliminates the eight wrong paths, perfect right concentration and the intent of hundreds of thousands of samadhis, clearly perceive the five wrong dharmas belonging to mind and the wrong dharmas not belonging to mind, and remain mindful of the expedient means of concentration and the various stages. From the first dhyana up to the mind free from attachment, wrong intention still remains.

Not only do inverted wrong views arise from the six consciousnesses, but the four wrongs also dwell within the embodiment of the six consciousnesses, bound together and never separated from one another. Yet wrong views do not communicate with consciousness, because although the five consciousnesses are as such, they still possess no power of expedient means; only the wisdom of mental consciousness possesses the power of expedient means.

From the intermediate dhyana upward, there is no wrong intention, but wrong views interact with thirty-six dharmas. Upon entering the first dhyana and below, there is only wrong intention, mutually supporting and connected with eighteen dharmas. When entering the aggregate of the five consciousnesses, although wrong intention is present, one does not oneself know it.

While entering dhyana and contemplating inwardly, there are only wrong views, yet one does not oneself correspond with those wrong views. A bodhisattva who has aroused the aspiration and reached the fourth abode cultivates the wisdom of suffering and the wisdom of patient acceptance, destroys wrong views, and remains far removed from wrong intention. One who cultivates to become a bodhisattva and proceeds toward the sixth abode practices profound penetrating wisdom, severs the conditions of the three realms, and accords with ultimate reality.

First, one must diligently eliminate the afflictions and calamities of heedlessness, and the afflictions of ignorance, delusion, and doubt that give rise to the five wrongs, which pervade the three realms without leaving any place untouched. The eighteen fetters originally produce eight hundred dharmas. There is Suffering but no Origination, yet one still corresponds with them.

When there is the gateway of Origination, one eliminates the fetter of ignorance and clearly knows the truth of Origination, yet does not eradicate ignorance at its root. One gives rise to a mind of craving and suffering but still does not eliminate it. Sitting beneath the Bodhi tree, one resolutely seeks out every deluded thought arising in the mind, rightly abides in the Buddha’s path, and does not impair divergent perceptions.

When one attains Perfect Awakening on the unsurpassed path, one delivers countless, innumerable kinds of sentient beings and comprehends the conditions that bind the dharmas of arising and cessation; they too are empty and quiescent and therefore cannot be seen. When a bodhisattva of the fifth abode contemplates the Dharma-nature of emptiness in the exhaustion of conditions of the non-form, all afflictions of defilement are likewise extinguished.

One constantly uses the five dharmas to tame and restrain craving and attachment, thoroughly understands that the afflictions of the six consciousnesses pervade all three realms, and uproots the fetters and latent tendencies so that they do not increase. Anger and the five poisons are fully present within the embodiment of the six consciousnesses; they do not go beyond it but remain solely within that domain. Pride has five dharmas.

The embodiment of mental consciousness lies deep within the faculties of the three places and is difficult to dislodge. The embodiment of mental consciousness associated with the four kinds of wrong views also moves ceaselessly to and fro within the three places. Deluded aspiration, the four practices, and the embodiment of mental consciousness also remain within the three places, contemplating envy; they are not present in the three places only upon awakening from sleep.

A bodhisattva must remain mindful of detachment, not give rise to mixed perceptions, cast away all afflictions, and not be overcome by delusion. Wishing to escape the anxious mind, one does not abide in the same place as those afflictions. One constantly remains mindful of cultivating and perfecting the mind of omniscience, possessing wisdom that accords with ultimate truth and is as unobstructed as space: “If there are no possessions of mine, then there is no self.” Because the view of self is eliminated, this is called the wisdom of Suffering.

All that belongs to Origination is without possession, without beginning or end, and without any abiding place. Because one is undefiled by craving and attachment, this is called the wisdom of Origination. One understands that Origination is a dharma that must be eliminated and studies the true and right Dharma, which must be known as having no primordial limit.

Because all is extinguished, it is called Origination; wisdom illuminates and penetrates every wandering mind as clouds disperse, becoming luminous and clear, without the slightest trace of defilement.

Most Excellent One, this is called the bodhisattva’s wisdom of the path, which is able to contemplate and penetrate the five skandhas, know the source of the four great elements, understand the afflictions of the six sense faculties, distinguish the Four Truths, comprehend the twelve links of dependent origination, extensively expound the three periods of time, discern all the latent tendencies that have arisen, and penetrate the arising and cessation of all dharmas within the five skandhas.

One does not see dharmas as coming or going, or as possessing defilement, nor does one see birth, aging, or death. Why is this? Because, by their original nature, they are unobtainable.

When causes and conditions have ceased, one remains far removed from every attachment to annihilation. All defiled dharmas have been exhausted, and nothing remains to obstruct. The verbal teachings have been established and do not waver.

Illusory transformations are like things seen in a dream, like the pithless trunk of a plantain tree, like the cries echoing through a mirage, like an image in a mirror, and like floating bubbles upon water. Contemplating the characteristics of form, self, person, and lifespan, one knows that form, as ultimate truth and reality, originally has no place of arising. By penetrating and contemplating these dharmas, all become pure.

One contemplates and clearly knows that those five skandhas are empty and without possession; self, person, and lifespan are truly like illusory transformations. Consciousness is also formless and therefore cannot be seen; one sees no movement or any place in which it dwells. One must further understand that the karma of the body is impermanent, suffering, and empty.

To know in this way is precisely to penetrate the five meanings of all dharmas, which likewise have no bounds of arising and cessation. Among all conditioned dharmas, earth, water, wind, and fire are not seen to increase or decrease. Contemplating the Dharma realm throughout, one finds neither hardness nor softness.

Contemplating and illuminating the nature of water, one finds no quality of moisture belonging to water. Reflecting upon the fire dhatu, one likewise sees no heat. Understanding the realm of wind, one sees no swelling or expansion caused by movement.

Discerning the four great elements and seeing neither arising nor cessation, increase nor decrease, one can contemplate and know the various kinds of wisdom, such as vast wisdom, profound wisdom, and incomparable wisdom. This is called the eye seeing form, whereupon consciousness and perception arise; yet by contemplating through the Dharma realm, one finds no seeing by the eye and knows that all is empty and quiescent.

The bodhisattva further contemplates sound within the Dharma realm, and although the ear hears, one does not see from where sound comes. What is perceived cannot be definitively determined; it arises by itself and then ceases by itself. The nose and fragrances, the tongue and flavors, the body and sensations of softness and smoothness upon contact, and the mind and dharmas are neither grasped nor annihilated and have neither flourishing nor decline.

One fully contemplates the nature and conduct of sentient beings. When resolute intent does not arise, all is equal, yet it cannot be separated from innumerable perceptions. Emptiness is neither nonexistent nor different, nor can it be measured.

Nirvana and the Dharma-body are equal, like space. The nature of ultimate reality in the Dharma realm is identical to space.

Thus, O Tối Thắng, the Great Being who has accomplished the practice must further contemplate the eye as empty, without an ego-self, yet not as being without a self. Both self and non-self are empty. One who contemplates and knows the emptiness of self enters into the sphere of decline without perceiving any point of origin, and in accordance with principle contemplates the six faculties subject to decline without giving rise to notions of arising or cessation.

The eye and visible forms are foremost in causing disturbance among these faculties; although it is provisionally assumed that seeing occurs, there is no movement or transference. This itself is the purity of the six faculties, free from defilement, through which one attains the great fruit of realization and is no longer troubled by anxiety or fear. If these faculties are impure, the nature of the path is impaired.

The bodhisattva makes a great vow and practices great loving-kindness and compassion, extending them universally to all beings. Although undergoing suffering in this way, he does not regard it as painful; he fears no perils of mountains, whether near or far. Wishing to deliver sentient beings who take no delight in the path, he exhorts them to practice generosity, cultivate goodness, and create merit.

This is called the accomplished bodhisattva's contemplation of the Dharma of the five skandhas and the six faculties as having no abiding place and no forms or characteristics of coming, going, walking, standing, and so forth. The bodhisattva further distinguishes the five skandhas by means of Suffering, its Origination, its Cessation, and the Path. Arising dharmas and ceasing dharmas undergo increase and decrease, yet all are without form or characteristic.

Birth is suffering; aging is suffering; illness is suffering; death is suffering; sorrow, distress, grief, and anguish are suffering; constantly encountering those one hates is suffering; separation from those one loves is suffering; and not obtaining what one seeks and desires is also suffering. In brief, the blazing of the five skandhas is suffering. Therefore, O Tối Thắng, this is called knowing suffering.

To contemplate the root and source from which suffering arises is Origination: attachment to craving and desire, and delight in precious things without knowing that they are illusory transformations. Knowing this and distancing oneself from it is therefore called knowing Origination. When defilements have been eliminated, no new defilements are produced.

Because the pursuit born of desire has ended, it no longer arises; when presently manifested forms are sought out and found to have ceased, they are not allowed to linger. To fully understand that Origination is ever quiescent is precisely to know Cessation. To clearly awaken to the Noble Eightfold Path as also having no intrinsic nature, no distinctions of intimate or distant, near or far, and no place in which it abides; as transforming without limit and having no point of termination; as dispelling worldly defilements and illuminating deluded ignorance; as without form or sound; and as having the nature of existence and nonexistence, which stands foremost among the guides of delusion—because one thereby enters the unconditioned Dharma path, this is called knowing the Path.

Although the bodhisattva distinguishes the Four True Principles, he does not grasp at their realization, for he wishes to protect all beings who remain within birth and death. The characteristic, non-characteristic, and formlessness of true principle cannot be seen. To contemplate and clearly know it as explained above is to accord with the Dharma-nature.

Because conventional verbal teachings are provisionally established, designations exist. In truth, the essence of words neither arises nor ceases. When one is unstained by attachment, one attains the mind of the noble truth; without thoughts of existence or nonexistence, one contemplates and thoroughly comprehends the foundation of the Dharma.

All forms are equal, without high or low. When innumerable states of mind arise, this is called distinguishing the noble truths. The bodhisattva knows through wisdom that the noble truth is in reality only one and not two; therefore, he does not cling to the path of ultimate truth, entertains no thought of seeking, gives rise to no conception of seeking form, and gives rise to no conception of seeking the formless.

Conception and non-conception are equal and nondual. This is called the characteristic of ultimate truth, through which ultimate truth has been contemplated profoundly. One who contemplates the characteristic of ultimate truth in accordance with reality can thoroughly understand the characteristics of the five skandhas.

The characteristic of the poisonous suffering produced by the five skandhas is the characteristic of affliction. The bodhisattva must further contemplate that the cessation of hundreds of thousands of sufferings all returns to emptiness, wherein there is no dharma that is extinguished. Because no thought arises, this is called the Truth of Suffering.

To expound the source from which the five skandhas arise and to cast off craving and attachment is called the Truth of Origination. If the mind races about and entertains many conceptions of seeking, one discerns that mind without craving or attachment; one does not dwell together in the same sphere as the deluded minds of the three times, nor does one abide therein with any seeking. Casting off all worldly defilements—this is the Truth of Cessation.

Those who wish to accomplish the unsurpassed, right, and true path must fully understand Suffering, Origination, Cessation, and the Path, and eliminate the deviant and deluded mind.

O Tối Thắng, the accomplished bodhisattva abides in this manner in the pure practices of the fifth stage.

Chapter 6: THE GATES OF THE FACULTIES

At that time, Bodhisattva Tối Thắng again addressed the Buddha:

– How does a bodhisattva of the highest rank abide in the pure practices of the sixth stage?

The Buddha said to Tối Thắng:

– A bodhisattva of the higher stage must always cultivate the six transcendent perfections, without attachment to the stages of attainment previously realized; vow to eliminate the mind of a shravaka; and, when aspiring to purify a land, should not harbor the mind of a pratyekabuddha. Thus, speaking expansively, the mind is not narrow or confined. Appearing in the form of a mendicant, one first eliminates one’s own greed and follows in the footsteps of those who came before, enabling others to have their fill. When possessing precious treasures, one must first be mindful of others, harbor no regret, remain far removed from self and ego, and eliminate attachment to permanence. Such wisdom is immeasurable and inexhaustible. One aspires to hear the profound and wondrous Dharma, purifies body, speech, and mind, violates none of the precepts, and always wishes to support those who uphold the precepts. The mind of a bodhisattva of the higher stage is always loving and kind, without any thought of harming sentient beings. One neither kills personally nor teaches others to kill; upon seeing someone kill, one admonishes that person and leads them to cultivate goodness. One does not steal anything belonging to another, even something as small as a strand of hair. If someone transgresses, one teaches that person to repent and reform. One also remains constantly single-minded and does not engage in sexual misconduct. If one sees someone transgressing, one exhorts that person to cultivate pure conduct. One always speaks words of utmost sincerity and does not engage in divisive speech that sets one person against another. When people quarrel or bring disputes against one another, one reconciles them so that they no longer quarrel or contend; one speaks truthful words of counsel and guides them so that they all practice what is wholesome. Throughout one’s life, one never reviles others or causes them to become enraged. Upon seeing an angry person, one remembers to practice patience, speaks no harsh words, and possesses a sense of shame and moral dread. One carefully guards one’s speech and does not utter falsehoods. One regards everyone with equanimity, gives rise to no jealousy, resentment, or hatred, eliminates arrogance, and entertains no angry thoughts toward sentient beings. At every moment one personally makes this higher aspiration: “If I do not practice patience now, I shall certainly encounter defiled and painful circumstances hereafter.” One always keeps one’s mind upright, does not disdain those who have begun their studies later, and remains ever joyful in the Dharma of the Path. The bodhisattva’s mind is pure and free from defilements, delighting in the peerless, profound, and wondrous Dharma. With the four kinds of fearlessness, one subdues followers of non-Buddhist teachings and causes them to cultivate the superior practice of purification. The bodhisattva is wholeheartedly devoted to the Path and reveres those endowed with loving-kindness. Upon seeing shramanas, followers of other teachings, or brahmin ascetics, one should attend upon them as teachers and ensure that they have all they need. Why is this so? Because perfecting the Buddha Path is the perfection of omniscience. One’s mind is always gentle and harmonious, and one does nothing wild or violent. If one sees that others do not protect and support one, erroneous thoughts may arise; though the mind was initially unafflicted, an unlawful thought has arisen. Yet one does not harbor the mind of a shravaka or pratyekabuddha. Regarding transgressions already committed, one may not perceive that a transgression has occurred; even when something has arisen, one may not know where it arose. Being ignorant, one must always diligently cultivate and must not become indolent, nor associate with deviant factions. If one encounters evil and treacherous people who betray trust, one does not work with them or engage in whispered conversations, whether softly or loudly. One reveres and fully upholds the precepts, never allowing any deficiency, and draws near to the wise and to those well versed in the wondrous Dharma. One does not indulge in far-fetched imaginings or give rise to weariness, but places complete faith in the pure precepts and the Dharma of right cultivation. One is not defiled by deviant factions and carefully preserves one’s own Dharma in accordance with the way it should be practiced. All sentient beings praise the virtue of the bodhisattva, who preserves the pure and undefiled Dharma and discipline, whose conduct is steadfast, who clearly understands their own mind, and who does not speak untruthful or flawed words. Why is this so? It is precisely because of right conduct, which does not impair the Path through heterodox practices. The bodhisattva’s precepts are complete and free from delusion. Among all the sounds uttered by the bodhisattva, there is none that does not proclaim the wondrous Dharma. Protected by the perfectly awakened Buddhas, the bodhisattva does not seek musical performances for personal amusement, but is always content and free from attachment. The bodhisattva’s mind is mature and has eliminated every evil; body and mind are pure and do not crave pleasures. The bodhisattva always delights in dwelling in seclusion and has no desire to draw near to worldly ways. Amid much turmoil, the bodhisattva can discern and fully gather the Dharma of the Path, does not follow the slanderous accusations of non-Buddhists, carefully maintains dignified deportment without ever violating propriety, and does not wear gauze, silk, or embroidered garments. The bodhisattva establishes vows in accordance with the original aspiration, possesses virtue and conduct beyond compare, and does not allow sweet and savory flavors to disturb the mind. The bodhisattva personally possesses the power of the Path, disciplines and preserves virtuous deeds, cultivates entirely in accord with the precepts, and does not engage in frivolity or deception. Devas and human beings protect the bodhisattva, enabling the attainment of the ultimate fruit. The bodhisattva practices loving-kindness and remains mindful of every kind of sentient being; the bodhisattva also cultivates compassion and patiently endures all defilements. The bodhisattva reverently preserves and protects the practice, never allowing the mind to become indolent; practices equanimity, regarding good and evil as nondual; bears a heavy responsibility for all sentient beings; and always contemplates with clear vision, never harming even a single hair of any sentient being. The bodhisattva does not allow consciousness to race after various perceptions, does not recollect evil, and does not instruct others to commit deviant acts. At all times the bodhisattva guards the mind, gathers it inward so that evil and deviant thoughts do not arise, and, in every object of contemplation, remains mindful of generosity. The bodhisattva teaches and nurtures all kinds of sentient beings, causing them to practice patience without giving rise to divergent thoughts; maintains a diligent resolve that never retreats; meditates alone and attains peaceful samadhi; honors vast wisdom; and thoroughly understands all principles. Though comprehending the Dharma that is taught, the bodhisattva does not consider this sufficient, but strives to cultivate extensive learning; studies the precepts and the essential teachings; and follows good spiritual friends in the aspiration to attain all Dharmas, while always remaining far removed from bad teachers and deviant companions, for deviant companions are certainly not true companions on the Path. The bodhisattva does not embellish the physical appearance out of a desire for adornment or refinement, but knows that all things return to impermanence. The bodhisattva’s meritorious precepts are pure like refined purple-gold, and the mind of generosity is pure, never giving rise to regret. The mind is utterly pure and never impaired or deficient. The bodhisattva’s training is subtle and wondrous, and is never disordered. The bodhisattva’s mind is pure and undefiled, the original practice is pure, and the mind is free from anger. Although dwelling amid delusion, the bodhisattva does not follow it into lust; the mind is not disturbed by confused perceptions but always abides in samadhi; the precepts are upheld completely, without deficiency or transgression; there is never any fault; and the bodhisattva never deviates from personal practices and vows. The bodhisattva clearly distinguishes all the Buddhas’ teachings of meditative concentration, liberates sentient beings with an impartial mind, and enters the gateway of liberation through omniscience. Having experienced all samadhis, the bodhisattva knows them as clearly as if they were present before one’s eyes; does not cling to body or life; and is free from all confused thoughts and perceptions. The bodhisattva does not cling to self, person, or lifespan, nor contemplate name-and-form, sensation (feeling), perception, formations, or consciousness; does not rely upon body, speech, or the form-body produced by the four great elements; contemplates the ultimate truth and understands it in accordance with reality; distinguishes conditioned form and clearly knows that it is only one, not two. The bodhisattva must further contemplate the eye and forms, the ear and sounds, the nose and odors, the tongue and flavors, the body and sensations, and the mind and dharmas, knowing that all are pure, of a single characteristic, and without characteristics, and therefore does not become confused. The bodhisattva contemplates all dharmas in accordance with principle, taking the past as inactive, without characteristics, and without aspiration, while seeing no form or image whatsoever. Transcending the three realms, the bodhisattva is undefiled and unattached; neither liberated nor unliberated, and also not bound; gives rise to no thought of arising and does not perceive any arising. Why is this so? Because all dharmas are without arising.

A bodhisattva must always be compassionate and must not entertain thoughts of killing or stealing, nor live by pursuing sensual desires. Neither does a bodhisattva wrongfully seize the precious possessions of others, but delights in practicing generosity. A bodhisattva does not entertain thoughts of sexual misconduct and remains apart from sensual forms; does not speak false words or slander others; and whatever is said to others is truthful.

The bodhisattva skillfully trains the mind so that it is not confused, always reveres elders upon seeing them, and wherever the bodhisattva goes, treats everyone with kindness, bringing them satisfaction and not causing them sorrow. With a broad and tolerant heart, the bodhisattva reveals the true teaching and always maintains thoughts of equality in accord with the Dharma. Toward all beings, the bodhisattva harbors no raging anger; never retreats from the practices already undertaken; expounds the ultimate Dharma to deliver sentient beings; and extensively vows, for the sake of all sentient beings, to eliminate the skandhas and hindrances that obstruct them.

For a bodhisattva of the highest rank, the Dharma is the great sovereign. The bodhisattva extensively expounds the Dharma of the Three Vehicles and teaches the paramitas. The bodhisattva’s virtue surpasses Mount Sumeru, wisdom surpasses rivers and seas, and the Way surpasses empty space, yet the bodhisattva does not regard these as a solemn vow.

You should know, Tối Thắng, that all foolish, indolent, heedless, and deluded people who do not accord with the teaching must long remain amid the sufferings of birth and death. They regress, become confused and terrified, and are dragged along by fetters and hindrances, so that they cannot escape the three evil paths; therefore, the Tathagata has immeasurable compassion for them. A bodhisattva reveres the root of all dharmas and, through all dharmas, eliminates the afflictions and attachments, as well as the twenty-two roots of the ailments of contact.

Those dharmas are neither dharmas nor non-dharmas. No verbal teaching can express them. Why is this so?

The unconditioned Dharma is originally neither born nor extinguished. One who expounds the Dharma does not perceive the Dharma that is expounded.

Thus, Tối Thắng, a bodhisattva of the highest rank contemplates and distinguishes the point at which pleasant contact arises and the point at which pleasant contact ceases. In this manner, the bodhisattva contemplates contact. The six contacts that serve as fundamental bases should likewise be understood. What are not the six fundamental dharmas should likewise be understood. The seven dharmas—the constituent factors of contact together with the entrance of feeling—are also understood in this way.

Furthermore, a bodhisattva contemplates and clearly perceives that contact arising from extensive discourse, together with the three contacts, is not taken as a fundamental basis; although the seven constituent dharmas of contact have only a minor role, they nevertheless perform their functions. Furthermore, Tối Thắng, at times a bodhisattva must contemplate and clearly distinguish contact that is intrinsically associated, while the remaining four dharmas of contact likewise enter into feeling and perception.

The bodhisattva must also contemplate without giving rise to defiled attachment. Furthermore, when a bodhisattva observes contact with ignorance together with the three dharmas of contact as intrinsically associated, the eleven dharmas of contact that have only a minor role must also be contemplated without giving rise to defiled attachment.

Furthermore, Tối Thắng, when contact that is neither knowledge nor ignorance is intrinsically associated, the remaining eleven dharmas of contact have only a minor role. Furthermore, when a bodhisattva is intrinsically associated with contact arising from sensual desire, eleven contacts have only a minor role. If contact arising from anger mutually sustains itself, eleven contacts have only a minor role.

Furthermore, contact accompanied by pleasant feeling has only a minor role together with twelve contacts; contact accompanied by painful feeling has only a minor role together with eleven contacts; and contact accompanied by neither-painful-nor-pleasant feeling likewise has only a minor role together with thirteen contacts. Furthermore, at times a bodhisattva is intrinsically associated with eye-consciousness contact, while eight contacts have only a minor role.

The ear, nose, tongue, and body are no different from eye-contact in this respect. Contact with visible form has five contacts as its substance, and that contact is interconnected with seven other contacts. Furthermore, if contact with sound has three other contacts as its substance, then that contact is interconnected with eleven contacts.

If contact with odor has two other contacts as its substance, then that contact is interconnected with nine contacts. At times, contact has four other contacts as its substance; it is then interconnected with eleven other contacts. If contact with subtle tactile objects has three other contacts as its substance, then that contact is interconnected with thirteen other contacts.

At times, contact with dharmas has twenty other contacts as its substance; all contacts are then interconnected. A bodhisattva of the highest rank must always contemplate their flourishing and decline, their arising and cessation, distinguishing each one so that they neither increase nor diminish. The bodhisattva can thereby eliminate the fetters of sensual objects and, by this means, extinguish all fetters; the mind also does not cling to the notion of permanence.

Nor does the bodhisattva perceive the arising and cessation of a self, person, or life span while clinging to annihilation.

Thus, Tối Thắng, a bodhisattva of the Sixth Abode uses the mind of ultimate truth, entertains no thought of existence or nonexistence, comprehends emptiness, and clearly knows all contacts to be one. The bodhisattva should know that at times resistant contact has one faculty as its substance; it is then interconnected with eight other faculties. A bodhisattva of the highest rank must contemplate with single-minded concentration, distinguishing each one without defiled attachment.

The bodhisattva must further observe that contact arising from extensive discourse has five faculties as its substance; it is then interconnected with eight other faculties. The bodhisattva must also contemplate without allowing the mind to become defiled or attached. The bodhisattva should contemplate that contact with knowledge has three contacts as its substance; it is then interconnected with nine other faculties.

Furthermore, when contact with ignorance has itself as its substance, it is also interconnected with six faculties. When contact that is neither knowledge nor ignorance has itself as its substance, it is interconnected with eleven faculties. Contact arising from sensual desire is likewise interconnected with four faculties, and contact arising from anger is likewise interconnected with four faculties.

Contact accompanied by pleasant feeling has two faculties as its substance and is also interconnected with nine faculties. Contact accompanied by painful feeling has two faculties as its substance and is further interconnected with six faculties. Contact accompanied by neither-painful-nor-pleasant feeling has one faculty as its substance; it is then interconnected with the faculty of nonexistence.

Furthermore, a bodhisattva observes that when eye-contact has itself as its substance, it is interconnected with nine faculties. The ear, nose, tongue, body, and mind are likewise. When mental contact has five faculties as its substance, it is interconnected with eight faculties. When contact with visible form has two faculties as its substance, that contact is interconnected with five faculties. Contact with sound has three faculties as its substance; it is then interconnected with eight faculties.

Furthermore, a bodhisattva should also contemplate fragrant contact as taking the six faculties as its substance; at that time, it is associated with nine faculties. If a contact takes two faculties as its substance, then it is associated with eleven faculties. At times, smooth and subtle contact takes one faculty as its substance, and is then associated with eight faculties.

A bodhisattva should further fully comprehend that dharma-contact takes nineteen faculties as its substance and is associated with thirteen contacts. If a bodhisattva carefully contemplates and discerns, relinquishes craving and attachment, and does not engender contact, then all vows can be fulfilled, and the body adorned with golden light. That light shines brilliantly everywhere, penetrating all dharmas as empty and quiescent, and through contemplation clearly seeing that dharmas are fundamentally neither existent dharmas nor non-dharmas.

Why is this so? Because the nonexistence of dharmas means that there is nowhere they arise and nowhere they cease. Although someone expounds the Dharma, no Dharma that has been expounded can be seen.

That Dharma is not a true actuality; a speaker and a listener are provisionally designated. Internally there are six sensations; externally there are six ayatanas; there are the five skandhas in their various forms and all the ayatanas. They are all illusory and quiescent, and all are provisional designations.

When passages, phrases, and all dharmas are distinguished and contemplated by means of ultimate truth, even the five skandhas do not exist. The four great elements and the source of the twenty-two contacts are not annihilated; nor are they permanent or impermanent, and they are not solid or enduring. This is called the ineffability of all dharmas.

All dharmas, from root to branch, are pure, empty, quiescent, and without names. The nature and designations of all dharmas are spontaneous and entirely without existence. The Dharma taught by all Buddhas is likewise.

One should cultivate the Dharma that has no location.

How does one cultivate the Dharma that has no location? One cultivates a dispassionate mind, clearly knowing that there is nowhere anything arises; cultivates the practice of desirelessness; practices the Dharma of ultimate truth; studies the Dharma of original nonbeing while practicing throughout the dharmadhatu; and also cultivates the Dharma of the original limit, fully realizing that all things are empty. All dharmas abide nowhere; there is no Dharma to cultivate, and one does not cultivate a Dharma of practicing emptiness.

Thus, O Tối Thắng, the bodhisattva at the Sixth Abode clearly understands that all dharmas are empty. Moreover, he must cultivate proper deportment and ritual observances. Having relinquished the past, he does not grasp at the future and does not recollect the present.

Nor does he perceive anything belonging to a self. There is no dharma to be received or grasped; neither does he perceive any sovereign controller. There are also no bounds, and nothing can be seen, because ultimate emptiness has no end.

Even if written characters exist, those characters are merely provisional designations for sounds. This inexhaustible Dharma is precisely the Dharma of non-arising. Because its root is pure, the aspiration is serene and detached, and it does not arise.

One must remain apart from both the locus of arising and the locus of non-arising. In regard to the Dharma that has been studied, there is likewise no sound. One perceives neither progress nor decline.

When its limits are sought, no endpoint can be found, yet neither is it without an endpoint. Neither arising nor ceasing—this is called attaining original emptiness. Even when equality is expounded, there is no conceptualization; it is neither near nor far and leaves no trace.

This is called the Truth of Origination. Within the Dharma and discipline, all dharmas exist only as provisional designations. Though it is called Origination, that dharma has no place in which to abide, come, or go; there is no attainment or loss, no hearing or seeing.

This is called eternally abiding within the dharmadhatu. To be able to practice the Dharma in this manner is called Origination.

What is called Dharma? Although the term used is “Dharma,” Dharma cannot contemplate Dharma, nor can it destroy Dharma. There is no fearful calamity and no thought of seeking. If there is no seeking, there is also no thought of recompense. If one does not recollect recompense, one can eliminate all the bonds of deluded thought, without lingering in the future, abiding in the present, or recalling the past. One who cultivates in this manner can fully possess a mind of equality throughout the three times. One whose mind abides in equality throughout the three times has no verbal expression. Because he does not abide by means of dharmas, he is able to liberate sentient beings.

Tối Thắng, you should know that the Tathagata appears and expounds verbal teachings in order to lead the various kinds of sentient beings to the other shore. Yet whether a Buddha appears or does not appear, the nature of dharmas eternally abides. The naturally existent dharmadhatu likewise undergoes no alteration. The abiding of the dharmadhatu is itself tranquil stillness. Why, moreover, is it called the naturally existent dharmadhatu? Because there is no self or ego, it is called naturally existent.

At times a bodhisattva becomes attached to what belongs to the self, considering himself to possess the unmixed goodness of body and mind. He apprehends the body composed of the five skandhas, contemplates the causes and conditions of name-and-form, and allows thought to revolve within them. Words come and go in reliance upon what consciousness knows, provisionally establishing names, while within his mind he weighs and examines the ultimate nature of the four great elements and the ayatanas. At that time, the bodhisattva should reflect: “I must diligently liberate those within the three realms and diminish the ailments of lust, anger, and delusion. I must cultivate the teaching of the Path and enter the three gates of liberation.”

The bodhisattva further reflects upon how to cause sentient beings alike to attain the traces of the Path and realize the four fruits, becoming arhats. Or he should contemplate the foundations of mindfulness, the right efforts, the bases of spiritual power, the faculties, the powers, the seven factors of awakening, the Noble Eightfold Path, emptiness, signlessness, wishlessness, the Four Truths, suchness, and the elimination of defilements. When a bodhisattva entertains such thoughts and regards sentient beings as his own retinue, the dharmadhatu is thereby diminished.

The bodhisattva at the Sixth Abode remains far removed from the minds of shravakas and pratyekabuddhas. He vows to practice the deeds and conduct of a Mahayana bodhisattva, gives rise to a vast vow, and reflects within his mind: “As I perform the works of a Buddha and seek the wisdom of the Path, may I never retreat or diminish throughout hundreds of thousands of practices. I shall give the wealth of Dharma without regret, observe the pure precepts to eliminate impurities, carefully practice patience to cast off anger, and cultivate gentle and harmonious conduct.”

When a bodhisattva cultivates a pure mind, it is to cast off the defiling ailment of indolence. He strives to cultivate in accordance with the teaching and never abandons it. In a secluded place, he cultivates right concentration; his mind is not distracted or agitated, and he attains one-pointedness.

Emerging from samadhi, he contemplates and practices in accordance with the meaning contemplated in concentration. Through the six paramitas, he instructs and transforms sentient beings. Because he seeks the Buddha’s Path and wishes to accomplish its fruit, he must proceed through the Sixth Abode, attain Perfect and Complete Awakening, subdue all maras, turn the unsurpassed Dharma wheel, and liberate the people.

Because the Buddha is forever quiescent, he manifests entry into nirvana. He penetrates noble wisdom, studies the Dharma of the stages and abodes to govern his mind, and proclaims the Tathagata’s ten powers of the Path, the eighteen distinctive and extraordinary qualities, the four fearlessnesses, and the eloquence that distinguishes and penetrates all dharmas without obstruction. Nor does he form thoughts of seeking the five skandhas or remain subject to their arising and ceasing.

The suffering of birth, aging, and death is the characteristic of affliction; awakening to and clearly understanding it as empty is called the Truth of Suffering. Contemplating the dependent arising of the five skandhas, clearly seeing that the myriad things exist through conceptual seeking, and clearly discerning the mind and its thoughts without discriminating right and wrong—although he does not seek, his mind never forgets.

This is called the Truth of Origination. He does not join with worldly people in clinging to affairs of the past, present, or future, nor does he abide therein with a mind seeking offerings and gain. Clearly knowing that they will decay and perish, he possesses nothing.

This is called the Truth of Cessation. Wishing to reach the Path in order fully to know Suffering, Origination, and Cessation, he employs the eighty-four teachings revered by the noble ones to attain supreme wisdom and casts off the conditions that form the net of affliction and doubt. This is called the Truth of Cessation.

He distinguishes the Four Truths and all presently manifest dharmas—good and evil, suffering and happiness—and his mind clearly understands the world. The bodhisattva fully comprehends their roots and branches and seeks nothing. Although he seeks nothing delusively, neither does he grasp at the fruit of his own realization.

This is called the bodhisattva’s cultivation of the Truth of the Path. He thoroughly understands that the body is empty and quiescent; when it disappears, it does not arise again. No calamity can disturb him.

He neither removes offenses nor grasps or relinquishes anything, nor does he sever or harm. There is neither body nor non-body. He does not perceive any provisionally established dharma or any agent who performs actions.

He entertains no conception of this or that, nor any conception of what lies between.

Thus, O Tối Thắng, a bodhisattva of the highest rank must constantly contemplate eliminating the twenty-two calamitous dharmas associated with the fundamental faculties of contact. He can then cultivate the entirety of a bodhisattva’s deeds of the Path. Tối Thắng, this is called the purity of conduct of a bodhisattva of the highest rank at the stage of the Sixth Abode.

Chapter 7: QUẢNG THOI

At that time, Bodhisattva Tối Thắng again addressed the Buddha:

“How does an avaivartika bodhisattva purify his conduct at the stage of the Seventh Abode?”

The Buddha said to Tối Thắng:

– Ordinarily, a bodhisattva abiding in the seventh bhumi, the final stage in which the fruit is received from the arduous cultivation undertaken in accordance with one’s vows, must keep far away from and eliminate attachment. The bodhisattva does not perceive a self; although liberating sentient beings, the bodhisattva does not perceive anyone as having been liberated, nor does the bodhisattva perceive self, person, or lifespan. The bodhisattva extinguishes the mind that clings to the permanence of the intrinsic nature of the eighteen dharmas, maintains the ayatanas, and remains far removed from inverted and debilitating conceptions concerning the ayatanas. The bodhisattva does not vow or seek to be born within the three realms, but always wishes to draw near to and take refuge in the Buddha, Dharma, Sangha, and precepts; recollects the devas and generosity, emptiness, signlessness, and wishlessness; and does not perceive anyone entering the path. Although knowing that emptiness and signlessness can be realized, the bodhisattva does not abide therein or enter that sphere. Wisdom transcends wishlessness. Body, speech, and mind are all pure. While compassionately recollecting all species of sentient beings, the bodhisattva does not entertain thoughts of self. Out of compassion for sentient beings, the bodhisattva regards all dharmas with equality. Those dharmas are empty and without a master, and there is nothing that can enter them. A bodhisattva who wishes to become a Tamer of Beings must not harbor arrogance. The patient acceptance of the non-arising of dharmas is the corresponding fruit. Every word of the teaching is independent of name and form. The bodhisattva forever abandons wrong action without becoming attached to any dharma, seeks the cessation of perception and cognition without looking back, disciplines the mind, possesses unobstructed wisdom, forever eliminates the three evil destinies, and remains undefiled by desire. The words spoken by the bodhisattva take effect immediately. Whether entering or leaving, withdrawing or approaching, the bodhisattva never departs from dignified conduct. All deluded thoughts and desires arising in the mind never come forth again. With regard to appropriated dharmas, the bodhisattva contemplates clearly in accordance with principle. The bodhisattva clearly knows, without error, that dharmas gather and disperse through provisional conjunction. Nor does the bodhisattva use such a mind to entertain notions of victory and defeat, but must always contemplate the quiescent Dharma. That quiescent Dharma is precisely the Dharma of non-retrogression. All Buddhas rejoice and bestow a prophecy of the bodhisattva’s name. At that very moment, the bodhisattva is called one endowed with the wisdom of non-arising. Why is this so? With respect to all dharmas, the bodhisattva has no mind of attachment. This mindless Dharma is non-arising. The Dharma of non-arising is precisely the firm bhumi of non-retrogression. Furthermore, when a bodhisattva first generates the aspiration for awakening, the bodhisattva’s resolve is firm. The bodhisattva passes through immeasurable hardships within birth and death, gives away all possessions without seeking anything in return, and always maintains an impartial mind in aiding sentient beings: “I must liberate all sentient beings who dwell in darkness and bring them to cessation through the Buddha’s Dharma of liberation.” Although liberating sentient beings, it is as though no one has been liberated. One who attains liberation clearly understands that all these dharmas are non-arising, thoroughly discerns all dharmas, and always applies diligent effort without stagnation. Such wisdom pervades everywhere, possessing omniscience and penetrating all sublime Dharma gates. The burdens caused by craving neither increase nor decrease, and with a mind free of greed, all deluded views are eliminated. One endowed with avaivartika wisdom, though dwelling within the three realms, does not give rise to conceptions. If conceptions and attachments arise, boundaries immediately appear. One whose mind imposes boundaries clings to an ego and a self and, relying upon one’s own generosity, desires merit that will bring abundance and wealth. Such giving entails obstructive dharmas: the giver, the recipient, and the act of giving. It merely revolves within the worldly net of birth and death and can never attain the path of liberation.

Most Victorious One, you should know that when a bodhisattva practices the giving of wisdom, the bodhisattva does not cling to an ego or a self, nor, upon seeing a recipient, does the bodhisattva give rise to a grasping mind. Even when giving, the bodhisattva never conceives the wish for karmic recompense. The bodhisattva’s generosity encourages and assists all beings and is practiced for the sake of seeking the unsurpassed, right, and true path.

The three times are equal, without past, present, or future. The bodhisattva clearly understands that the Dharma-body does not abide within birth and death, nor does it come to a halt upon entering cessation; teaches and transforms all beings without abiding anywhere; possesses a gentle and harmonious mind; has compassion for sentient beings in peril; and, with an impartial mind, extensively liberates all sentient beings.

The bodhisattva draws near to good spiritual friends to learn what is not yet known; seeks to study sutras and texts in the hope of resolving every doubt; constantly thinks of renouncing the household life; takes no delight in property, homes, or dwellings; understands characteristics while aspiring to attain signlessness; contemplates the equality of all dharmas; possesses wisdom that clearly comprehends all that is right; expounds the Dharma teaching of non-arising; completely removes all thoughts; remains far removed from confused conceptions; abandons wrong views; extinguishes the defilements and impurities of worldly afflictions; quietly investigates ultimate truth; harmonizes the mind; maintains an undivided resolve; and does not follow defiled dharmas.

If a bodhisattva enters this bhumi and abides in that state, only then is the bodhisattva worthy of being called non-retrogressing. With one-pointed mind, the bodhisattva enters among the assembly and constantly employs spiritual powers to teach and transform sentient beings; clearly understands that Buddha-realms are empty and possess nothing; brings everything to ultimate consummation; fully contemplates and clearly perceives the roots and dispositions of sentient beings; and manifests in accordance with their inclinations.

Most Victorious One, you should know that bodhisattvas of the seventh abode diligently and courageously cultivate the Samadhi of Illusion, keeping it constantly present before them. In accordance with the inclinations of sentient beings’ minds, they bring them to liberation; or they enter the five realms to rescue and protect them, never abandoning the original vows they made in the past. Thus, they perfect the consciousness that distinguishes all kinds of things, and every word they utter is eloquent.

Bodhisattvas clearly know where their life faculty previously led them to be born. When they sit beneath the Buddha-tree and are about to attain the Way, they adorn the place of enlightenment, become fully imbued with merit, penetrate the Buddha-Dharma, and know every dharma without exception. Bodhisattvas must always contemplate regression and non-regression, thoroughly discerning the supremely wondrous Dharma, clearly knowing its ultimate bounds while abiding nowhere, and seeing neither cessation nor arising.

Bodhisattvas contemplate the wisdom and patience of non-regression. They clearly understand that the gathering and dispersal of dharmas are exceedingly powerful, yet are forever extinguished, while their wisdom and patience never regress. Although dwelling amid heedlessness, they clearly understand all dharmas and do not obstruct the wisdom and patience of non-regression. Bodhisattvas also understand, among all dharmas, whether the five skandhas arise or do not arise.

Those possessing the patience of non-regression penetrate all dharmas as being without sound—that is, without even the echo of sound. Such sound is neither emitted nor received. Those possessing the wisdom of non-regression are fully endowed with every excellence among all dharmas; the six transcendent perfections pervade empty space without deficiency or diminution. Those possessing the patience of non-regression, though abiding among all dharmas, neither come nor go; whether walking, standing, lying down, or sitting, there is nothing concordant or discordant.

For those possessing the wisdom of non-regression, the Dharma-nature constantly abides. They abide in non-abiding and do not cling to a dwelling even while residing in mountain caves. Those possessing the patience of non-regression make no distinction among dharmas as noble or base, high or low. Those possessing the wisdom of non-regression relinquish all dharmas and eradicate the mind that clings to existence as permanent. Those possessing the patience of non-regression, when fear arises regarding every kind of suffering, should know that it is originally empty and also know that it has no abiding place.

Those possessing the wisdom of non-regression remove from all dharmas the afflictive obstructions that pervade like empty space, and therefore cast off the six matters. Those possessing the patience of non-regression further dissolve the dust and defilement within all dharmas, neither recollecting nor forgetting. For those possessing the wisdom of non-regression, all dharmas are neither concordant nor discordant, and there is neither union nor separation. Although they roam among all dharmas, they utterly cleanse away the defilements, leaving no trace of them.

Those possessing the patience of non-regression practice the Dharma through their own wisdom and are not drawn along by Origination. Regarding all dharmas, there is neither knowing nor not-knowing, neither deliberation nor seeing. Those possessing the wisdom of non-regression are unmoving with regard to all dharmas and cannot be shaken; they are tranquil, quiescent, and free of conceptual thought. Those possessing the patience of non-regression see all dharmas as utterly extinguished and have no regressing mind. All are completely extinguished and cannot be found.

Those possessing the wisdom of non-regression do not abide in the source of any dharma; their self-nature is like empty space. Those possessing the patience of non-regression establish all dharmas within the realm of profound obscurity and stillness; wherever they arrive, they encounter no obstruction or calamity. Those possessing the wisdom of non-regression know that the nature of the Dharma-realm constantly abides and cause dharmas to arise according to the proper occasion. For those possessing the patience of non-regression, all dharmas are empty and quiescent, without recollection or relinquishment, and without thoughts of attachment or non-attachment.

Those possessing the wisdom of non-regression convey all dharmas to the paramitas, seeing neither this shore nor the other, neither crossing over nor not crossing over. Those possessing the patience of non-regression do not conceive of birth, aging, illness, death, the entrances, sorrow, or affliction in relation to any dharma. Those possessing the wisdom of non-regression embrace all dharmas, yet there is nothing whatsoever to attain; their resolve always abides in the profound and wondrous Dharma of the six perfections. Those possessing the patience of non-regression contemplate all dharmas so as to remain far removed from defilement and are never at fault.

Those possessing the wisdom of non-regression cultivate all dharmas equally, without any alteration. Those possessing the patience of non-regression do not perceive the various dispositions by which dharmas are produced, but fully know them to be one. Those possessing the wisdom of non-regression seek nothing among all dharmas and have no sorrowful or anxious mind. Those possessing the patience of non-regression also see that dharmas arise in mutual dependence; within their minds there is no thought of stopping to rest, becoming indolent, or abiding at an extreme limit.

Those possessing the wisdom of non-regression clearly contemplate Original Nonbeing, neither advancing nor retreating and undergoing no diminution. Those possessing the patience of non-regression cut off all dharmas and see them return to mere echoes; all are like empty space. They perceive no characteristics and do not abandon the naturally original Dharma-nature of Original Nonbeing. Those possessing the wisdom of non-regression find no limit or measure in any dharma: there is neither coming nor going, neither bondage nor release, and no arising.

Those possessing the patience of non-regression eliminate every impurity and evil and cultivate the supremely pure Dharma. Those possessing the wisdom of non-regression proclaim all dharmas, harmonize and stabilize every kind of wisdom, free beings from the bonds of the fetters, and arouse the mind of enlightenment. Those possessing the patience of non-regression transcend all forms of contempt and arrogance, as well as the conditions and karmic consequences of affection and attachment. For those possessing the wisdom of non-regression, because all dharmas are separate from names and phrases, even the name “Original Nonbeing” is neither attained nor lost.

Those possessing the patience of non-regression neither abandon nor grasp any dharma and do not maintain or govern anything within non-arising. Those possessing the wisdom of non-regression remove the mind of craving and attachment; even the ultimate Dharma neither increases nor decreases. Those possessing the wisdom of non-regression walk alone throughout the three realms because the Dharma’s fundamental source gives rise to what is supreme. Those possessing the patience of non-regression contemplate the root of suffering, investigating and discerning it to know whence suffering arises. Those possessing the wisdom of non-regression discern the faculties and sense gates and the causes and conditions of mental consciousness.

Those possessing the patience of non-regression never violate the bodhisattvas’ essential vows. Those possessing the wisdom of non-regression do not enter a womb through bodily contact but are always born by transformation. Those possessing the patience of non-regression contemplate the various skandhas and entrances, the arising and decline of their natures, and the sustaining entrances of the skandhas. Those possessing the wisdom of non-regression discern the inner body and undertake contemplation of impurity, arousing no craving or attachment from head to foot.

Most Victorious One, bodhisattvas must always contemplate, discern, and fully understand the minds of those who have newly aroused the aspiration to train in the bodhisattva path. Because they possess the patience of non-regression, they clearly contemplate the seven fundamental dharmas, in which there are not even names for arising or cessation, origination or annihilation. Bodhisattvas of the seventh abode must further contemplate the eight fundamental dharmas of the Noble Ones, likewise perceiving neither arising nor cessation, neither origination nor annihilation.

O Tối Thắng, suppose that a bodhisattva, according to the place where he takes birth, becomes attached there and is born into the Form Realm, in the fifth ground, seventh, sixth, fourth, third, second, or first ground. At the final stage, there are indeed seven fundamental dharmas that must likewise be contemplated. In the formless realm there are also eleven vji; he fully understands that all of them are empty and quiescent in the state of avaivartika.

Because he is able to cultivate and accomplish patience regarding suffering, knowledge of suffering, patience regarding origination, cessation, and the Path, as well as the knowledge of the Worthy Ones and Sages, he must also discern the eight profound penetrative patiences and eliminate the fifty-two outflows of ignorance. A bodhisattva abiding in the seventh stage remains constantly mindful and, relying upon the Dharma, cultivates the first dhyana and the six knowledges of the Worthy Ones and Sages; he cultivates the second and third dhyanas, which are associated with the faculty of joy.

If he abides in dhyana, he does not grasp at realization, but must cultivate the seven forms of knowledge without applied thought yet with sustained examination, training the mind to embrace and uphold emptiness, signlessness, and wishlessness. If, on the basis of the second dhyana, a bodhisattva contemplates the eight kinds of wisdom, there is neither applied thought nor sustained examination of joy; nor does he grasp at realization with respect to emptiness, signlessness, and wishlessness.

Furthermore, if a bodhisattva is mindful of the third dhyana and discerns the ten kinds of wisdom, he is not mindful of applied thought or sustained examination; he personally experiences mindful joyful bliss in emptiness, signlessness, and wishlessness. At that time, while abiding in the fourth dhyana, the bodhisattva must discern the sixteen noble knowledges, likewise without applied thought or sustained examination; practice loving-kindness, compassion, sympathetic joy, and equanimity; and preserve his mind and intention without interruption.

He can then enter the bodhisattva’s treasury of jewels, cultivate the patience of discerning knowledge, remain free from illness and pain, and not be bound by the fifty-two outflows. He successively discerns all dharmas and the destinations of the various grounds, and attains the irreversible noble wisdom. If a bodhisattva cultivates the sixteen excellent dharmas, entirely free of doubtful thoughts and wrong views, he can eliminate all fetters.

The bodhisattva’s mind is strong and unafraid; his resolve is steadfast, neither confused nor agitated. Traveling alone through the three realms, he fears no calamity; his aspiration is like vajra and never retreats. His mind remains constantly mindful of moral shame and dread of wrongdoing, and his intention can illuminate all things, leaving nothing uncomprehended.

His wisdom is like profound radiance, leaving nothing obscure; his eloquent speech is never impeded; he attains dharani of the Dharma and never forgets it; and his conduct is swift and agile, requiring no deliberation. Wherever he may be, he performs the work of a Buddha. His mental activity is impartial, his intention neither increases nor diminishes, and his speech is gentle and does not harm others.

His nature is not violent; he reflects clearly in accordance with principle, knows the aspirations of others, and immediately teaches them the Dharma, discerning the five skandhas, analyzing the ayatanas, and clearly contemplating all dharmas, with none that he does not penetrate. He universally perceives the causes, conditions, and karmic results of the three times; knows people’s thoughts and teaches them the Dharma, explaining what is right and wrong and the good and evil results of karma.

His wisdom-mind is profound and boundless; he clearly knows the Dharma of skillful means and, according to what is timely and appropriate, guides beings to liberation. Whether he should advance or halt, emerge or enter, walk or stand, he knowingly discerns everything without omission. His dignified conduct and ritual propriety never violate the precepts, and wherever he may be, he arouses the resolve for unsurpassed, right, and true awakening.

Thus, O Tối Thắng, wherever bodhisattva-mahasattvas may be, they teach the Dharma and liberate people, enabling them to accomplish the fruit of the Path. They remove all calamities and enable beings to dwell forever in peace and security, never to be born in the eight inopportune states. Whatever land they reach, they attain mastery there; those who hear a bodhisattva’s teaching are immediately liberated.

Sentient beings revere and follow that instruction; by contemplating and investigating it, they immediately attain the Dharma of irreversibility. Through clear contemplation and penetrating wisdom, they know that dharmas arise from nowhere and immediately accomplish unsurpassed, right, and true awakening. A bodhisattva must always employ skillful means, yet he does not think to himself: “I am able to subdue perceptions of form; what I personally sought, I have now attained.” A bodhisattva does not give rise to a narrow mind that depends upon and clings tightly to the fruit of attainment.

This is called the bodhisattva’s Dharma of irreversibility. The bodhisattva discerns that the twelve links of dependent origination all lead to birth and death through ignorance. He seeks the place where birth arises but cannot find it; nor can it be contemplated.

It is neither characterized nor uncharacterized; neither devoid of characteristics nor devoid of non-characteristics. By penetrating the root of those causes and conditions, he does not regard conduct as right or not right, nor distinguish it as superior, middling, or inferior. Neither does he perceive the karmic results of merit and wrongdoing or the creation of unwholesome deeds, for he clearly understands that all dharmas are without arising.

In cultivating the fundamental dharmas, he sees neither combination nor dissolution; this alone is called the place where causes and conditions arise. If there are no conditions, there is no anxiety or calamity, and speech likewise brings no calamity. When ignorance and formations cease, there is no aging and death, anxiety, sorrow, suffering, or affliction.

With perceptive knowledge and penetrating understanding, he discerns the twelve dharmas, all designations of conditioned dharmas, and the conjunction and dissolution of causes and conditions. Since there is no self, there is non-self; since there is no other, there is no counterpart. Neither does he perceive a self, a person, a life span, birth, aging, or impermanence.

He sees no dharma that is entered and no dharma that enters, clearly knowing that the entrance of consciousness has nothing whatsoever that enters. To enter in this manner is precisely to clearly know whether all dharmas are subject to regression or are irreversible.

O Tối Thắng, if an irreversible bodhisattva wishes to perfect all dharmas, he must penetrate impermanence, suffering, emptiness, and non-self. Although he clearly knows their empty quiescence, for the sake of sentient beings he does not grasp at realization. The bodhisattva cultivates purity without attachment to the conditioned, for the profound capacities of sentient beings do not exhaust conditioned existence.

Clearly understanding these twelve conditioned dharmas, the bodhisattva guides sentient beings so that they all penetrate the unconditioned. Although the bodhisattva abides in the realm of the unconditioned and practices emptiness, signlessness, and wishlessness, he does not abide in the unconditioned while clinging to his own attainment. He fully understands that impermanence is the dharma of arising and ceasing, yet does not regard the merit of cultivation as burdensome.

He contemplates feeling as independently producing the source of all suffering; protects those sentient beings and enables them to reflect upon themselves; contemplates the cessation of dharmas as having no ultimate end; contemplates the Dharma, stilling the mind and seeing no location; contemplates non-arising and sees no birth; and contemplates mindfulness of sentient beings as his own weighty responsibility. He contemplates outflows and freedom from outflows without extinguishing the three realms, practices the Four Immeasurable Minds, cherishes later students, keeps his intention constantly free from attachment, and does not abandon disciples who follow the path of a pratyekabuddha.

Thus, O Tối Thắng, the bodhisattva purifies his resolve and reflects in accordance with principle. According to what others delight in, he manifests for them in ways suited to sentient beings, never opposing them, and thus fulfills every vow. Through the merit of wisdom, the bodhisattva’s mind is luminous.

When his eyes behold forms, he clearly knows that those forms are originally empty; cultivating patience, he gives rise to no confused perceptions. If someone angrily reviles and abuses him, the bodhisattva contemplates only that Dharma, thoroughly comprehending that internally and externally all is empty and nothing is possessed; free from doubt, he clearly knows it to be empty. The bodhisattva perceives neither his own body nor the bodies of others.

Why is this so? Having attained avaivartika wisdom, the bodhisattva’s entire being is filled with joy. If someone makes a request of him, the bodhisattva’s mind rejoices all the more; he does not go against those before him and harbors no avarice or reluctance.

If someone asks for his wife, he immediately gives her away, and his mind remains unmoved. Every word spoken by the bodhisattva is solely for the sake of unsurpassed, right, and true enlightenment. He does not earnestly exhort others to cultivate diligently merely so that they may become Golden Wheel-Turning Kings, Shakra, or Brahma kings; rather, he expounds the wondrous Dharma for everyone, causing them to resolve to train in the bodhisattva path.

Possessing supernormal powers, the bodhisattva journeys throughout the Buddha lands of the ten directions, bowing to and making offerings to all Buddhas, the World-Honored Ones. Even if the entire trichiliocosm were filled with precious treasures, the bodhisattva’s mind would never give rise to attachment. He sees everything perceived by the eyes as having no possession and does not think, “This belongs to me.” His mind is pure, and he does not conceive a desire for form.

Because the Dharma-body cannot be seen, he sees all beings as abiding in the Dharma-realm and immediately perfects the eye of the path and the bases of supernormal power. Having attained the wisdom-eye, he knows that everything regarded as possessed is in truth unpossessed. Gradually awakening to the true limit of the Dharma-nature as it really is, he attains the Buddha-eye and the eighteen fundamental dharmas; his Dharma-eye distinguishes and comprehends all things without obstruction.

Perfecting the ten powers and upholding his great vows, he reaches the unconditioned, the deathless realm.

Tối Thắng, you should know that the Dharma cultivated by the bodhisattva is like that of the Omniscient One. Because he abides in the Dharma he has cultivated, he abides nowhere; thoroughly comprehending that abiding in Dharma, he abides in non-abiding, and his training is like non-training. The bodhisattva constantly recollects the empty and quiescent Dharma.

He accords with all dharmas without opposition, yet does not regard accordance as equality, nor does he fall into an extreme through opposition. Moreover, he does not practice what is deviant and thereby fall into the realm of Māra, nor does he study the Mahayana in pursuit of gain. Therefore, the bodhisattva does not abandon the Dharma but steadfastly trains in it.

Because he does not abandon the Dharma, he commits no transgression. Knowing for himself that he no longer creates conditioned acts, he can single-mindedly subdue the five skandhas. No longer roaming about, he then transcends the realm of Māra and can never forget the bodhisattva mind midway along the path.

At that time, Tối Thắng addressed the Buddha:

– Why is it said that a non-retrogressing bodhisattva abides in non-abiding and trains as though there were no training?

The Buddha told Tối Thắng:

– A bodhisattva of the seventh abode abides within the three realms yet is undefiled by the three realms, and there is no dharma for him to cultivate. Not training in Accumulation is called “for the inner.” Not seeking Accumulation is called “for the outer.” Although there is Accumulation externally, he does not follow the disciples; he contemplates that there is nothing to learn and no condition for learning. What is called Accumulation—the object of training within samsara—is the Dharma cultivated by the bodhisattva, namely, training in non-knowing. He accumulates, yet there is nothing to accumulate; he trains, yet there is nothing to learn. Accumulation is name-and-form; Accumulation is causes and conditions; Accumulation is the view of self; Accumulation is craving; Accumulation is what belongs to self, yet is also not what belongs to self. Although Accumulation is greed, he trains in Accumulation in order to practice generosity. Although Accumulation is the violation of precepts, he trains in Accumulation in order to guard the precepts; moreover, while observing the precepts, he does not become arrogant. Although Accumulation is a perception of anger, he trains in Accumulation in order to cultivate patience. Accumulation is indolence, yet he trains in Accumulation in order to practice diligence. Accumulation is confused perception, yet he trains in Accumulation in order to attain one-pointedness of mind. Accumulation is ignorance, yet he trains in Accumulation in order to possess wisdom. Accumulation bears no karmic result, yet he trains in Accumulation in order to acquire merit. Accumulation is worldly karma, yet he trains in Accumulation in order to possess the karma of the path. Accumulation is beyond speech, yet he trains in Accumulation in order to attain liberation.

Thus, O Tối Thắng, a bodhisattva of the seventh abode accumulates what cannot be accumulated and trains in what cannot be learned. Upon reaching boundless wisdom, he sees that all dharmas have neither gain nor loss, and that there is no dharma that enters or does not enter. One cannot rely upon the entrance of form and declare that there is an entrance.

Feeling, perception, formations, and consciousness are likewise. He does not proceed from the practice of counting the breath to the finite, nor does he proceed from what is not the practice of counting the breath to the infinite in seeking omniscience. One should know how to abide in this manner.

The bodhisattva does not personally conceive of a dharma and say, “I cultivate it.” Clearly understanding this is omniscience. A bodhisattva who wishes to seek omniscience must seek it within form produced by the four great elements. Why is this so?

Because attachment to the body is an obstruction, one must undergo the four modes of birth; when one does not cling to the body, one leaves sensual desire far behind. The bodhisattva’s abiding place is the abiding place of wisdom that accords with reality. Because he has transcended all realms, he abides in non-abiding and does not cling to the existence of birth; nor is this birth from a mother’s womb.

If birth is perceived, then all is in fact unborn. Because he clearly knows the unborn, it is called the wisdom of the unborn. Contemplating the equality of dharmas is precisely the boundless equality of Dharma, the immeasurable and limitless equality of the Mahayana Dharma.

When the Buddha expounded this Dharma, eleven nayutas of hundreds of thousands of devas all attained the patient acceptance of dharmas that arise from nowhere, and seventy-two thousand people all brought forth the aspiration for unsurpassed, equal enlightenment.

At that time, the foremost among the great shravakas, the Elder Mahākāśyapa, together with Śāriputra, Mahāmaudgalyāyana, Aniruddha, Revata, Nandapāla, Pūrṇamaitrāyaṇīputra, Subhūti, and others—a total of five hundred arhats—rose from their seats. Having arranged their kāṣāya robes, they placed their right knees upon the ground and bowed their heads until their faces touched the ground before the feet of the World-Honored One. Together, in sorrow, they raised their voices in grief and wept bitterly. Wiping away their tears, they approached the Buddha and said:

– What we have seen and known is truly shallow and limited, and we have forever lost the noble lineage. The Buddha Way is profound and wondrous, yet we have not received its beneficent nourishment. If ordinary men or women within the three evil destinies wish to seek the path of all-knowledge, they must arouse the supreme mind and aspire to attain Buddhahood. Why is this so? Today the World-Honored One has expounded hundreds of thousands of teachings to us. Because we were unable to arouse and perfect the bodhicitta, we inwardly regret that we shall never be able to attain that mind. Although people now call us arhats endowed with the six wondrous superknowledges, whose virtue transcends the three realms of existence, throughout hundreds of thousands of myriads of kalpas we failed to remember our original vow, committed the five heinous offenses, and fell into the Avici Hell, yearning to extinguish our offenses so that we might escape. We gradually cultivated liberation until reaching cessation, and then were able to arouse the mind and accomplish the bodhisattva path. Now our faculties have weakened, and we are old and infirm; only then have we heard such a teaching. Why is this? Because we have destroyed the seed of bodhisattvahood. We weep sorrowfully and lament because we cannot accomplish the bodhisattva path. All creatures that walk, fly, crawl, or move, possessing bodily form—whether with one foot, two feet, or even hundreds of thousands of feet—all depend upon the earth for their livelihood, eating delicious food and wearing various beautiful, smooth, and delicate garments. Birds that fly through the sky also depend upon the earth for their livelihood. Although we have attained the path, we merely sustain this body of the four great elements. How, then, are we any different from birds and beasts? Although they possess many defilements and impurities, they gradually cast off the bodies of birds and beasts; and when their virtues are complete, they accomplish the Mahayana path. Devas and humans alike receive the beneficence of liberation. We reproach ourselves because our minds were far too narrow and we dared not contemplate attaining the supreme path. Thus, we are all sorrowful and regret our former practice.

At that time, within the Dharma assembly, one thousand seven hundred people who had not yet realized the fruits of the path and who had formerly practiced according to the teachings of the sravakas and pratyekabuddhas all aroused a resolute mind to seek the unsurpassed path. There, upon their seats, they immediately attained the patience concerning the non-arising of dharmas. Thereupon, the World-Honored One expounded the great teaching of the six paramitas and taught the Four Noble Truths—suffering, its origin, its cessation, and the path—as well as the Four Kindnesses and the Four Immeasurables, causing everyone in the assembly to arouse the mind of the Way.

Then the Venerable Sariputra, relying upon the Buddha’s majestic spiritual power, addressed the bodhisattvas who had come to the assembly:

– In the past, when I first began to cultivate, I would progress from the first abiding ground to the fifth abiding ground, then regress and return to the first abiding ground. Again, from the first abiding ground I progressed to the fifth and sixth abiding grounds. In this way, throughout sixty kalpas, I was never able to reach the stage of non-retrogression. I gave rise to regret, yet still did not reach the ultimate. Therefore, you should guard your minds as one pure in precepts does. Your aspirations will certainly be fulfilled without transgressing worldly conventions, and by means of the Dharma-wisdom there will be no dharma that is not illuminated. Because bodhisattvas abide on the ground of non-retrogression, they do not cling to giving or not giving, nor do they perceive the keeping of precepts, patience, diligence, or the wisdom of all-knowledge. They do not follow the realms of desire, form, or formlessness, nor do they proceed through the activities of body, speech, or mind. They cling to none of the dharmas, knowing that all are illusory transformations, like a mirage or an echo. Wherever they abide is ultimately pure. There is no self or ego, nor any long or short lifespan. They perceive no names or designations, no sacred or secular, no right or wrong. Nor do they think to themselves, ‘I should seek this Dharma; I should not seek that Dharma.’ They have no conceptions of sorrow or joy, no conditions, and no activity. There is neither anything produced nor anything perceived, nor is there any location. One who gives rise to such contemplation has no desire, anger, or delusion. In studying the Dharma, there is neither increase nor decrease. One does not fall into the evil destinies or harbor a mind of regression. Those who wish to attain Buddhahood must cultivate in this way. Such a person neither commits offenses nor creates merit. There is neither attainment of the Way nor non-attainment of the Way, neither perception nor non-perception. One sees all dharmas as equal, without superior or inferior.

When the Venerable Sariputra spoke these words, innumerable hundreds of thousands of sentient beings again aroused the mind of unsurpassed, complete, perfect enlightenment. At that time, the bodhisattva Supreme Excellence came before the Buddha and asked:

– What does it mean to say that all dharmas are illusory transformations, like a mirage?

The Buddha told Supreme Excellence:

– It is like imagining that a person has arrived, yet seeing no place from which that person departed or to which that person came. Awakening to all dharmas is likewise: there is nowhere from which they come and nowhere to which they go. They abide in their natural intrinsic nature, and no alteration is perceived. All dharmas are unconditioned, and there is also no one who creates them. The body of the Tathagata is twofold: first, the Transformation Body; second, the Dharma Body. The Dharma Body cannot be seen and has no form or characteristic. The Transformation Body is also like empty space, without form. Supreme Excellence, this is precisely the foundation of cultivation for reaching avaivartika, whereby one can utter the lion’s roar amid the great assembly and cultivate a wisdom that no one can equal. When merit and virtue have been thoroughly matured through cultivation, all dharmas are pure, exceedingly profound and wondrous, inconceivable, lofty, and immeasurable. Supreme Excellence, in this way, a non-retrogressing mahasattva abides on the seventh ground, purifying their own conduct.