持心梵天所問經

Chapter 1: THE LIGHTS OF BODHISATTVA MINGWANG

Thus have I heard:

At one time, the Buddha was dwelling in the Kalanda Bamboo Grove near the city of Rajagriha, together with sixty-four thousand bhikshus and seventy-two thousand bodhisattvas. All were great sages who had attained supernormal powers, dharani teachings, unobstructed eloquence, samadhis, wisdom and fearlessness; who thoroughly understood the natural operation of all dharmas; and who had attained the patience of non-arising.

The names of those seventy-two thousand bodhisattvas were: Bodhisattva Universal Chief, Bodhisattva Precious Deeds, Bodhisattva Precious Seal Chief, Bodhisattva Precious Chief, Bodhisattva Treasury of Emptiness, Bodhisattva Resolute in Turning the Dharma Wheel, Bodhisattva Mingwang, Bodhisattva Dispeller of All Veils of Sound, Bodhisattva Giver of All, Bodhisattva Supreme Treasury, Bodhisattva Lotus Conduct, Bodhisattva Lion, Bodhisattva Moonlight, Bodhisattva Noble Resolve, Bodhisattva Self-Adornment... and the group of sixteen headed by Bodhisattva Bhadrapala: Bodhisattva Bhadrapala, Bodhisattva Precious Deeds, Bodhisattva Beneficent Giving, Bodhisattva Lord of the Gods, Bodhisattva Water Deity, Bodhisattva Virtuous Power, Bodhisattva Supreme Resolve, Bodhisattva Upholding Resolve,

Bodhisattva Increasing Resolve, Bodhisattva Good Vision, Bodhisattva Unerring Vision, Bodhisattva Not Far from Wisdom, Bodhisattva Unimpaired Resolve, Bodhisattva Good Path, Bodhisattva Sun Treasury, and Bodhisattva Earth Holder...

The Four Great Heavenly Kings, Sakra and his retinue, the devas of the Heaven of the Thirty-Three, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, the Heaven of Freely Enjoying the Creations of Others, the Brahma devas, the Brahmakayika devas, and other devas, together with assemblies of nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans, had all gathered in full.

At that time, the Blessed One was teaching the Dharma while surrounded by innumerable hundreds of thousands of disciples and attendants, causing the entire trichiliocosm to tremble as a rain of many kinds of flowers descended and scattered over the great assembly.

Then Bodhisattva Mingwang rose from his seat, adjusted his robe to bare his right shoulder, knelt with palms joined, bowed his head at the Buddha’s feet, and said:

“Blessed One, in my ignorance there is something I do not clearly understand. I respectfully beseech you, out of compassion, to grant me permission, and only then would I dare to ask.”

The Buddha said to Bodhisattva Mingwang:

“Whatever doubts you wish to ask about, state them freely. The Tathagata will explain them clearly so that you may rejoice.”

Having received the Buddha’s permission, Bodhisattva Mingwang said:

“Blessed One, the brilliant radiance of the Tathagata’s body is exceedingly rare, shining hundreds of thousands of kotis of times more brightly than the sun. Your noble countenance is majestic beyond compare. From the highest beings down to the very lowest, none can gaze upon it fully, nor can anyone fathom the course of your cultivation. I further reflect: ‘Whoever beholds the majestic marks of the Most True One and contemplates his meritorious conduct does so through the empowering majesty of the Great Sage, the Buddha. Whatever such a person undertakes will be brought to complete peace and happiness.’”

The Blessed One said to Bodhisattva Mingwang:

“It is exactly as you have said. Whoever sees the body of the Tathagata will certainly fulfill their aspiration, and the same is true of one who asks questions.

“Thus, Mingwang, the Blessed One has a light called Serene Speech and Deeds. Any sentient being who beholds this light thereby sees the Tathagata and, with a luminous and penetrating faculty of sight, examines all forms without ever falling into darkness.

“The Tathagata also has a light called Fearless Eloquence. Whoever beholds this light can ask the Tathagata about matters difficult to understand.

“The Tathagata also has a light called Accumulation of Virtue. Whoever beholds this light can ask the Buddha about the virtues of a wheel-turning sage king.

“The Tathagata also has a light called Pure Understanding. Whoever beholds this light can ask the Buddha about the causes and conditions to be cultivated in order to be born in the realm of Sakra.

“The Tathagata also has a light called Majestic Crown Attained. Whoever encounters this light can ask the Buddha about birth in the Brahma heavens.

“The Tathagata also has a light called Gateway of Liberation from the Dust of Desire. Whoever encounters this light can ask the Buddha about the sravaka vehicle.

“The Tathagata also has a light called Single-Minded Adherence to the Practice of Simplicity. Whoever encounters this light can ask the Buddha about the pratyekabuddha vehicle.

“The Tathagata also has a light called All-Wisdom Upholding and Expansive Harmony. Whoever encounters this light can ask the Buddha about the wisdom of the Mahayana and the wisdom of a perfectly awakened Buddha.

“The Tathagata also has a light called Joyfully Upholding Diverse Communities, which he constantly emits while strolling or walking in meditation. Whoever encounters this light always abides in peace and, after death, is born in the heavens.

“The Tathagata also has a light called Adorning All with Pure Jeweled Garlands. When the Tathagata enters a city, he emits this radiance. All who encounter it attain peace and happiness, and at that very moment jewels and jeweled garlands naturally appear throughout that city, adorning every place.

“The Tathagata also has a light called Destruction and Removal. If the Tathagata manifests this light, it causes immeasurably and incalculably many Buddha-worlds to tremble. To speak of it in brief, furthermore, Bodhisattva Mingwang, the Tathagata also has a light called Accumulated Peace. If sentient beings in the hells behold this light, their suffering and afflictions naturally cease.

“The Tathagata also has a light called Transcendent Loving-Kindness. If birds or beasts encounter this light, they cease to be fierce or harmful.

“The Tathagata also has a light called Relief from What Has Been Created. If wandering hungry ghosts behold this light, they are no longer afflicted by hunger or thirst.

“The Tathagata also has a light called Freedom from Defilement. If a blind person encounters this light, their eyes become clear and bright as before.

“The Tathagata also has a light called Hearing with the Ears. If a deaf person encounters this light, they immediately regain their hearing.

“The Tathagata also has a light called Possessing Right Resolve. If an insane person encounters this light, they immediately regain their senses.

“The Tathagata also has a light called Delighting in Concentration. Whoever beholds this light naturally casts off all evil and cultivates the ten wholesome actions.

“The Tathagata also has a light called Gateway of Liberation. If a person holding wrong views encounters this light, they immediately attain right view.

“The Tathagata also has a light called Proceeding toward Heaven. If a greedy and miserly person beholds this light, they come to delight in generosity.

“The Tathagata also has a light called Freedom from Torment. If those who have committed evil encounter this light, they will uphold the precepts.

“The Tathagata also has a light called Composure of Mind. When angry people behold this light, they immediately attain patience.

“The Tathagata also has a light called Diligence. If lazy people behold this light, they immediately become diligent.

“The Tathagata also has a light called Right Concentration. If heedless people behold this light, they immediately attain meditative concentration.

“The Tathagata also has a light called Manifest Splendor. If those of harmful intelligence encounter this light, they immediately attain luminous wisdom.

“The Tathagata also has a light called Limpid Purity. If doubtful people encounter this light, they immediately give rise to reverent faith.

“The Tathagata also has a light called Dharani. If those of little wisdom encounter this light, they immediately attain vast understanding.

“The Tathagata also has a light called Following the Traces of the Teaching. If shameless people encounter this light, they immediately come to know shame.”

The Tathagata also has a light called Eradication. If those who are greedy and lustful encounter this light, they immediately cleanse away every manifestation of craving and desire.

The Tathagata also has a light called Peace and Bliss. If those who are angry encounter this light, they will no longer be harmed by wrath.

The Tathagata also has a light called Radiant Illumination, which enables the deluded to cast off the darkness of ignorance.

The Tathagata also has a light called Universal Preservation, which enables those possessed of greed, anger, and delusion to relinquish them all.

The Tathagata also has a light called Universally Manifesting Form-Bodies. Any beings who encounter this light behold the Tathagata’s innumerable physical characteristics and hundreds of thousands of forms beyond reckoning.

The Buddha said to Bodhisattva Luminous Net:

“Today, the Tathagata has given you only a brief account of these essential matters. Even if, for an entire kalpa or more than a kalpa, one were solely to pose questions, discuss the Tathagata’s lights, and accordingly expound the sutras and Dharma teachings, one still could not fully describe the Tathagata’s lights or the names of those various lights.”

Bodhisattva Luminous Net addressed the Buddha:

“World-Honored One! You transcend all devas; truly, this has never been seen before. The Tathagata’s body is without limit, and his supreme majestic virtue is inconceivable. Employing skillful means suited to circumstances, he expounds the sutras and Dharma teachings. What has never been heard since ancient times has today been obtained according to our wishes.

“Any bodhisattvas who hear the Tathagata expound the names of these lights and respond with joy, reverence, and faith will all attain bodies like that of the Tathagata, replete with lofty majestic virtue. They also hear the World-Honored One expound a light possessed by all Buddha-Tathagatas called Encouragement and Transformation. Bodhisattvas from other lands all assemble and come here. Upon arriving, they enter the assembly in the Sahā world. Any bodhisattva here who wishes to ask questions then approaches the Tathagata to inquire about unresolved doubts concerning the sutra.”

At that time, seeing that Bodhisattva Luminous Net had matters he wished to ask about, the World-Honored One emitted from the marks of his body a light that shone throughout immeasurable Buddha lands, reaching the countless worlds of the Buddhas, beyond description, and enabling countless hundreds of thousands of koṭis of bodhisattvas to behold that light.

They then assembled in the congregation in the Sahā world.

At that time, in the eastern direction, seventy-two thousand Buddha worlds away, there was a land called Purity, where a Buddha named Tathagata Moonlight dwelt. In that Buddha land was a Brahmā named Upholding the Mind, who had attained the bodhisattva stage of non-retrogression and abided in bliss through wondrous spiritual powers and the wisdom of the noble ones. Upon encountering the light of encouragement and transformation, he went to Tathagata Moonlight, the Worthy One, the Fully and Perfectly Awakened One, bowed his head at the Buddha’s feet, and said:

“World-Honored One! I wish to go to the Sahā world to behold Tathagata Śākyamuni, the Worthy One, the Fully and Perfectly Awakened One, to revere and attend upon him, and to receive the questions to be asked and their answers. The World-Honored One in that Sahā world also wishes to see me.”

The Buddha said:

“Brahmā! You should go to that world, knowing clearly that the time is right. Go to the Sahā world together with countless koṭis of bodhisattvas.”

He further said:

“Brahmā! When you go to the Sahā world, you must practice ten vows of conduct. What are these ten practices?

1. Amid all praise and disparagement, let your mind neither increase nor diminish. On hearing what is good or evil, let your mind make no distinctions.

2. Practice loving-kindness and compassion.

3. Teach and transform beings of superior, middling, and inferior capacities with impartiality.

4. Whether others slight or revere you, single-mindedly dedicate merit to them all.

5. Do not seek out the faults of others.

6. Regard all vehicles with the single flavor of impartiality.

7. Do not fear evil sounds or sounds from the evil realms.

8. Always revere bodhisattvas as though they were Buddhas.

9. Regard the world of the five turbidities as a Buddha land.

10. Always regard yourself as beholding the Tathagata, the Fully and Perfectly Awakened One.

“These are the ten vows of conduct.”

The Buddha said to the Brahmā:

“If you uphold these ten vows of conduct, you may go to that world.”

At that time, Brahmā Upholding the Mind said:

“In the Buddha’s presence, I dare not utter a sound like a lion’s roar, nor manifest extraordinary forms under any circumstances. I wish only to cultivate these vows of conduct in purity and to attain meditative concentration before going to that world.”

At that time, the other bodhisattvas in Moonlight Buddha’s land congratulated themselves, saying:

“World-Honored One! How fortunate we are! We have gained excellent benefit. Because we have attained merit and virtue, we were not born in that world. The beings there must endure such conditions because they have accumulated all manner of adversity and suffering.”

World-Honored Moonlight told the bodhisattvas:

“Disciples! Do not speak such words. Why is this? Even if one cultivated pure conduct in my land for hundreds of thousands of kalpas, it would not equal refraining from giving rise to a harmful thought in the Sahā world from morning until noon. This is an exceedingly excellent achievement.”

At that time, twelve thousand bodhisattvas in the world of Purity all made a vow:

“We shall fully practice the pure vows of conduct and together support the Mahāsattva Brahmā in going to the presence of Tathagata Śākyamuni, the Worthy One, the Fully and Perfectly Awakened One.”

In the time it takes a strong man to bend and extend his right arm, Brahmā Upholding the Mind and the twelve thousand bodhisattvas disappeared from their own Buddha land and appeared before Śākyamuni Buddha in the Sahā world. They reverently bowed with their heads touching the ground and then stood to one side.

The World-Honored One said to Bodhisattva Luminous Net:

“Do you see Brahmā Upholding the Mind?”

“World-Honored One, I see him!”

The Buddha then said:

“This Brahmā Upholding the Mind thoroughly understands how to inquire about difficult matters. He has mastered the Buddhadharma and possesses skillful eloquence. He is the foremost

bodhisattva in the assembly, compassionate and wholeheartedly devoted to guiding and transforming sentient beings. Wherever he may be, he attains peace and bliss.”

At that time, after Brahmā Upholding the Mind and the twelve thousand bodhisattvas had reverently paid homage, they circumambulated the Buddha three times. Each used his own spiritual power to conjure a seat and then sat upon it. Brahmā Upholding the Mind joined his palms and praised the Buddha in verse:

The Buddha’s wondrous voice,

Penetrating and unhindered,

Proclaims his majestic virtue,

Resounding throughout the ten directions.

Now, within this land,

All the most excellent ones

Come forth to inquire about

The Great Sage’s virtuous conduct.

I dwelt in that other realm,

Pure and undefiled;

In that land there are not even

Names for the evil realms.

May all attain liberation,

As in this Buddha land;

May the Tathagata

Bestow his loving compassion.

Therefore, I have come here.

The gateway of the Buddha’s noble wisdom

Never diminishes

For any Tathagata.

From ancient times until now,

They have tamed sentient beings

And impartially delivered

Those in every Buddha land.

Their transforming activity is vast,

And always remains pure;

They strictly uphold the precepts

And practice pure conduct.

Should anyone wrongly harm them,

With loving-kindness

They respond to that person,

Through the supreme three intentions.

Being extraordinary in this way,

They are able to purify

And safeguard the three karmas

Of body, speech, and mind.

Today, for the sake of the Dharma,

They eradicate all

Suffering, affliction, and adversity

Within the three evil realms.

Whatever bodhisattvas

Are born here,

Those noble ones

Have never been afraid.

The karma already created

That leads to the evil realms,

In this world and in other worlds,

Is likewise eradicated.

If any bodhisattva

Harbors fear in his mind,

The Buddha protects him

Within this true Dharma.

Sentient beings in future ages,

Throughout all realms,

Will not forsake their aspirations

Nor depart from wisdom.

They will sever and eliminate

The fetters that bind them;

And if they sever them completely,

They will be free of the defilement of sensual desire.

Then they shall uphold

The true Dharma of the Buddhas,

And shall also transcend beyond,

Attaining penetrating wisdom.

In other Buddha-realms,

Throughout countless koṭis of kalpas,

They preserve the true Dharma

Or expound the sutras.

Yet this is not like the Sahā world,

Where expounding a sutra for but a moment

Is exceedingly meritorious,

Most honored and foremost.

I have also beheld

Worlds of wondrous bliss,

And have further contemplated

Peaceful and joyful Buddha-realms.

There is no suffering or affliction,

Nor any sound of calamity;

Yet if one cultivates goodness there,

It is insufficient for attaining the nature.

Suppose one has completely eliminated

All defilements,

Yet is harmed by malicious people

And always remains patient.

Then, using the Dharma of the sutras,

One exhorts and instructs those people,

Leading them to the Way—

This indeed is difficult.

I reverently bow my head

And beseech the Unsurpassed One

To compassionately reveal

The Dharmas that liberate from suffering.

What the Tathagata has accomplished

Is truly unprecedented;

Those whose minds are evil,

He liberates by means of the Dharma.

Amid the assembly,

He serves as the Guiding Teacher,

The foremost among bodhisattvas,

Whose noble renown fills the ten directions.

Unhindered with regard to the Dharma,

Like the vast ocean,

He expounds the Buddha-Dharma

For all sentient beings.

Śakra, Brahmā,

And the Guardian Kings of the World,

The devas, nāgas, spirits,

And hosts of asuras,

Together with the kiṃnaras

And countless sentient beings,

Have gathered here

To request the Buddha to teach.

For the meaning of the sutras and Dharma,

The Sangha of bhikshus and bhikshunis,

Male and female lay devotees,

Have all likewise come here.

Before this assembly,

We reverently beseech the Buddha

To expound the sutras and Dharma,

So that those who hear them

May all attain peace and happiness,

Their aspirations firm and enduring,

Reverently trusting the Guiding Teacher—

The hosts of śrāvakas

And the pratyekabuddhas.

The Able Sage clearly knows them

And liberates each according to their aspirations;

For the sake of the assemblies,

He resolves their doubts.

Today, for the sake of

All sentient beings

Who aspire to seek the Buddha Way,

I question the Dharma King,

So that they may hear

The Buddha’s teachings

And always cultivate loving-kindness,

Thereby becoming immeasurable treasures.

Sentient beings throughout the ten directions,

Hearing the Buddha’s noble renown,

Will courageously attain

Immeasurable wisdom.

For the sake of sentient beings,

In accordance with their aspirations

And their understanding,

He shall expound the practices

That are beyond all comparison.

If they are not among

The śrāvaka disciples

Or any of the pratyekabuddhas,

They cannot comprehend them.

We reverently place our faith

In the Most Excellent Savior.

The wisdom of the World-Honored One

Is inconceivable;

I take refuge in

The Guiding Teacher of the world.

I ask the Great Sage

About the meaning of this Dharma.

May he neither grow weary

Nor become fatigued,

But expound for me

The essential principles of the Buddha-Dharma.

Chapter 2: FOUR DHARMAS

At that time, after Brahmā Upholder of the Mind had finished praising the Buddha in verse, he knelt, joined his palms, and addressed the Buddha:

“What constitutes the bodhisattva’s firm aspiration that never grows weary?

“What constitutes the bodhisattva’s gentle and courteous speech that causes no affliction? How do the bodhisattva’s roots of merit surpass those of all sentient beings?

“How does the bodhisattva maintain dignified deportment free from coarseness?

“How does the bodhisattva’s pure Dharma bring great benefit?

“How does the bodhisattva freely journey to various realms?

“How does the bodhisattva practice skillful means toward sentient beings?

“How does the bodhisattva universally teach and transform beings of every kind?

“How can the bodhisattva preserve the mind directed toward the Way?

“How does the bodhisattva keep the minds of sentient beings from becoming scattered? How does the bodhisattva seek roots of goodness within the meaning of the Dharma? How does the bodhisattva clearly understand mental intentions without abandoning faith?

“How does the bodhisattva eliminate the afflictions?

“How does the bodhisattva practice skillful means within the assembly?

“How does the bodhisattva expound clearly and widely disseminate the true Dharma?

“How does the bodhisattva understand the wondrous power of karmic retribution without losing the roots of merit?

“How does the bodhisattva understand sentient beings while cultivating the wisdom of non-arising and the six pāramitās?

“How does the bodhisattva master the skillful means for cultivating meditative concentration? How does the bodhisattva become irreversible with respect to the Buddha-Dharma?

“How does the bodhisattva never entertain doubts concerning the Buddha’s teachings?”

The Buddha told Brahmā Upholder of the Mind:

“Excellent, excellent! You alone are able to question the Tathagata about such meanings. Listen attentively and reflect well upon them.”

“Excellent, World-Honored One! I shall devote myself fully to receiving and understanding them.”

Brahmā Upholder of the Mind respectfully accepted the Buddha’s instruction and listened.

The Buddha told Brahmā Upholder of the Mind:

“There are four dharmas that make a bodhisattva’s aspiration firm and free from weariness. What are these four dharmas?

1. Having compassion for sentient beings.

2. Being tirelessly diligent.

3. Knowing that everything is like a dream.

4. Attaining the Buddhas’ wisdom of equality.

“There are also four practices by which one speaks gently and courteously without causing affliction. What are these four practices?

1. The bodhisattva, single-mindedly for the sake of one person, clearly understands all dharmas.

2. Because the bodhisattva is single-minded, the bodhisattva delights in none of the realms.

3. The bodhisattva single-mindedly praises the Mahāyāna Dharma.

4. The bodhisattva single-mindedly expounds the pure dharmas without impairing pure karma.

“There are also four practices through which the merit one creates surpasses that of all sentient beings. What are these four practices?

1. Upholding the precepts.

2. Studying broadly and learning extensively.

3. Giving.

4. Renouncing worldly life.

“There are also four practices that make one’s deportment dignified and free from coarseness. What are these four practices?

1. Not seeking material gain or support.

2. Not seeking honors.

3. Not seeking praise.

4. Being free from suffering.

“There are also four practices through which the roots of merit of the pure Dharma bring great benefit. What are these four?

1. Possessing complete faith and teaching and transforming others.

2. When practicing giving, expecting no recompense.

3. Preserving the true Dharma.

4. Widely expounding wisdom for bodhisattvas.

“There are also four practices through which bodhisattvas may freely journey to various realms. What are these four practices?

1. Bringing forth roots of merit.

2. Abandoning all faults.

3. Understanding clearly and offering assistance.

4. Practicing earnestly and diligently.

“There are also four practices through which bodhisattvas employ skillful means toward sentient beings. What are these four practices?

1. Adapting to sentient beings.

2. Encouraging others to create roots of merit.

3. Repenting of faults already committed.

4. Expounding the Buddha-Dharma.

“There are also four practices for extensively teaching and transforming beings of every kind. What are these four?

1. Having compassion for people and other beings.

2. Cultivating practices that bring oneself peace and security.

3. Joyfully practicing patience.

4. Being humble and free from arrogance.

“There are also four practices through which one can preserve the bodhi mind. What are these four?

1. Constantly keeping in mind all the merits of the Buddhas.

2. Attaining the bodhi mind.

3. Drawing near to good spiritual friends.

4. Inquiring about the Mahāyāna Dharma.

“There are also four practices for remaining single-minded and undistracted with regard to sentient beings. What are these four?

1. Not bringing forth the aspiration of the śrāvakas.

2. Nor the aspiration of the pratyekabuddhas.

3. Seeking the Dharma without weariness.

4. Expounding to others the teachings one has heard.

“There are also four practices for seeking the roots of goodness within the meaning of the teachings. What are these four?

1. Like a physician, eliminating all illnesses of affliction.

2. Conforming to the roots of merit without opposing or losing them.

3. Contemplating the Way in order to eliminate all the sufferings of sentient beings.

4. Attaining nirvana.

“There are also four practices for clearly understanding mental intentions without abandoning faith. What are these four?

1. Giving rise to patience regarding the non-arising of dharmas.

2. Surpassing patience regarding non-cessation.

3. Patience regarding causes and conditions, and patience regarding non-abiding.

4. Performing every task without allowing the mind to become scattered.

“There are also four practices for subduing and transforming the various afflictions arising amid sensory objects. What are these four?

1. Reflecting on matters that accord with the teachings.

2. Upholding the precepts.

3. Clearly understanding the power of all dharmas.

4. Delights in dwelling in peace and security.

There are also four things by which skillful means are manifested within the assembly. What are the four?

1. Clearly understanding the meaning of the dharmas.

2. Not searching for the faults of others.

3. Always being respectful and never arrogant.

4. Seeking merit—not giving for one’s own gain, but encouraging everyone to create roots of merit.

There are also four things by which one expounds clearly and spreads the true Dharma far and wide. What are these four?

1. Always protecting and upholding the true Dharma.

2. Enabling oneself and others to attain wisdom.

3. Cultivating in accordance with the vows and practices of bodhisattvas.

4. Manifesting fetters, anger, and afflictions in order to teach and transform beings.

There are also four things by which one understands the wondrous power of karmic retribution and does not lose one’s roots of merit. What are the four?

1. Never examining the faults of others.

2. Practicing loving-kindness and eliminating anger.

3. Expounding karma and its retribution.

4. With regard to all dharmas, constantly keeping the mind of bodhi in one’s thoughts.

There are also four things by which one understands beings and, with the wisdom of non-arising, cultivates the six paramitas. What are the four?

1. Always regarding generosity as an intimate friend.

2. Teaching and transforming everyone, understanding the four means of beneficence in order to instruct beings.

3. Delighting in the profound Dharma.

4. Following the sutras.

There are also four things by which one comprehends the skillful means for cultivating meditative concentration. What are the four?

1. Clearly understanding the mind and the destinations to which wrongdoing and merit lead.

2. Diligently creating roots of merit.

3. Never abandoning beings.

4. Cultivating wisdom and skillful means.

There are also four things by which one does not regress from the Buddha-Dharma. What are the four?

1. Rescuing beings from immeasurable calamities within birth and death.

2. Making offerings to and serving innumerable Buddhas.

3. Constantly cultivating immeasurable loving-kindness.

4. Clearly understanding that the wisdom of the Buddhas is limitless.

There are also four things by which bodhisattvas never harbor doubt concerning the Buddha’s teachings. What are the four?

1. Making no discriminations concerning wisdom.

2. Always ensuring that one’s words accord with one’s deeds.

3. Eliminating greed.

4. Establishing everything in reliance upon its intrinsic nature.

When the Buddha had finished expounding these fourfold teachings, innumerable devas, equal in number to the sands of two Ganges Rivers, all aroused the aspiration for unsurpassed, complete, perfect enlightenment, and five thousand people attained the Dharma-patience of non-arising. Those bodhisattvas had all gathered from innumerable Buddha lands to join the assembly and make offerings to the Blessed One and to the Buddhas throughout the three-thousand-great-thousand world-system. Their offerings were scattered everywhere, completely filling every place.

Chapter 3: DISTINGUISHING THE WORDS THAT EXPOUND THE DHARMA

At that time, Bodhisattva Mingwang said to Brahma Chixin:

“Only you, Worthy One, are able to understand these noble and profound discussions and fully penetrate the meaning of the bodhisattvas’ skillful means. The Buddha has explained them clearly. What, then, constitutes a bodhisattva’s asking a question that accords with subtle discourse?”

Brahma Chixin replied:

“To ask while remaining impartial toward self and what belongs to self is to ask in accordance with the principle of equality. To ask about preserving the practices of others is an appropriate question. To ask impartially about the characteristics of the dharmas is an appropriate question.

“Furthermore, Bodhisattva Mingwang, to ask without attachment to self or what belongs to self, without attachment to others, and without attachment to dharmas is an appropriate question. To ask about arising, cessation, or location is an appropriate question. If someone asks about dharmas that have no arising, no cessation, and no location, that too is an appropriate question.

“To ask about the cravings and afflictions of others, or about inverted disputes, is an appropriate question. To ask about birth and death, transcending birth and death, or the unconditioned is an appropriate question. Not to ask about afflictions or freedom from inversion, not to ask about birth and death or transcending birth and death, and not even to ask about nirvana is an appropriate question. Why is this? Because one who contemplates the dharmas also does not remain quiescent and does not cast aside craving, inversion, birth and death, or the unconditioned. Such a question is appropriate, and what the questioner attains is also appropriate. If one further asks whether there is attainment, when elimination occurs, or whether there is practice, that is an appropriate question.

“If someone does not ask about attainment, recollection of perceptions, limits of time, attachment, the elimination of perceptions, or the perception of practice, that is an appropriate question. To ask for the sake of all beings, with a mind free from attachment and an intention that does not dwell upon the act of questioning, is an appropriate question.

“To ask about wholesome roots and merit is a question that accords with true suchness. Not to ask about wholesome roots and merit is a question that does not accord with true suchness. ‘This is mundane; this transcends the mundane. This is blameworthy; this is blameless. These are the outflows; this is attachment; this is non-attachment’—if one asks about such dualities and clings to these matters, the question is inappropriate. If one neither asks about them nor perceives those two matters as existing, the question is appropriate.

“To ask how many people behold the Buddhas is an appropriate question. To ask how many dharmas there are is a question that accords with true suchness. To ask how many members there are in the noble Sangha is a question that accords with true suchness. To ask how many beings and how many lands there are is a question that accords with true suchness. To ask how many vehicles there are and how many ways there are to bring perceptions to an end is a question that accords with true suchness. Since dharmas are unrelated and have no quantity, to ask about them for the sake of discussion is a question that accords with true suchness. All dharmas accord with true suchness, yet all dharmas also do not accord with true suchness.”

Bodhisattva Mingwang asked the Brahma:

“How is it that all dharmas accord with true suchness and yet do not accord with true suchness?”

The Brahma replied:

“One who can clearly understand the dharmas understands that those dharmas accord with true suchness. If one asks about the mind in relation to the dharmas in order to make the mind diligent, that does not accord with true suchness. If one holds that all dharmas and all their characteristics are quiescent, empty, and free from discrimination, that accords with true suchness. One who takes no delight in the quiescent Dharma accords with true suchness. One who diligently practices in this way, even if practicing with an arrogant mind, also accords with true suchness.”

Bodhisattva Mingwang again asked:

“What does it mean to contemplate the dharmas?”

The Brahma replied:

“The intrinsic nature is quiescent and forever free from craving: this is to contemplate the dharmas.”

Bodhisattva Mingwang again asked:

“Why are there so few who comprehend this, while they understand only what does not accord with true suchness and discuss the Dharma of the Path without being free from craving?”

The Brahma replied:

“There are many people who have not entirely abandoned sensual desire, yet practice and discuss the dharmas that accord with suchness. Those who have understood, are just beginning to understand, or will understand—such people do not understand the dharmas at all; there is no attainment, no person, and nothing to be understood. Why is this?

Because the greatly compassionate Blessed One has said nothing whatsoever. Yet they hear that the Buddha has taught the Dharma, and then diligently cultivate, following his teachings; but throughout their lives they never return to their own original nature. If they attain anything, it is not the place of return or the destination, for cultivation neither returns to samsara nor reaches nirvana.

Why is this? Because in what the Blessed One has fully realized, there is neither samsara nor nirvana.”

The bodhisattva again asked:

“Does the Buddha teach the Dharma without transcending the karma of samsara?”

Brahma replied:

“Has the Blessed One himself ever said, ‘I have transcended samsara’?”

“No.”

“Therefore, worthy sir, the Buddha, the Blessed One, neither abandons samsara nor seeks nirvana. If there were perceptions of samsara and nirvana, one would still not transcend either of them, for he has no samsara. Whoever has something to transcend cannot attain nirvana. Why is this? Because samsara and nirvana are equally the same. There is neither samsara nor nirvana.”

At that time, the Blessed One praised Brahma Upholder of the Mind:

“Excellent, excellent, Brahma! If one wishes to expound anything, one must expound it in this way for it truly to be called teaching.”

When this fitting teaching was given, two thousand bhiksus exhausted all their afflictions and attained liberation of mind.

The Buddha said to Brahma:

“The Tathagata neither returns to samsara nor enters nirvana. Although he manifests within samsara, there is no transmigration; nor does he pass into cessation. He neither grieves nor sees any person or any passing into cessation. If any Brahma understands this meaning, he no longer abides in samsara, nor does he perceive any dharma called nirvana.”

At that time, five hundred bhiksus in the assembly rose from their seats and departed, saying, “While cultivating the pure conduct, we all thought that we would attain cessation. But if there is no one who attains cessation, then even if we devote ourselves wholeheartedly to cultivating this path, our efforts will truly be in vain. How could we attain wisdom?”

Thereupon, Bodhisattva Luminous Net addressed the Buddha:

“So it is, Blessed One! If people wish to cause dharmas to arise, then for such people the Buddha has not appeared in the world. They cannot transcend the sufferings and tribulations of samsara, because they are determined to seek and attain nirvana.

“O God among gods! Nirvana is the complete cessation of all thoughts and perceptions and is free from false and deluded activity. This is supreme and extraordinary penetrating wisdom. If these bhiksus are content with such a view, they thereby demean themselves.

“O God among gods! Having gone forth and cultivated according to the Buddha’s true Dharma and discipline, they have now fallen among adherents of heterodox paths and wrong views, regarding nirvana as a place, just as oil is produced from sesame seeds and ghee from cream.

“Blessed One! Whoever seeks to attain nirvana within the characteristic of the complete cessation of all dharmas is, I say, a person of overweening pride.

“O God among gods! One who cultivates in the true sense has no object of cultivation. One who wishes to attain equality never accepts or establishes an attachment to dharmas, nor grasps at nirvana, nor harbors any aspiration. One who wishes to realize the Dharma likewise does not cling to equality.”

Then Bodhisattva Luminous Net said to Brahma Upholder of the Mind:

“When you expounded these words, five hundred bhiksus heard them, rose from their seats, and departed. You know the thoughts and inclinations of those people and know that they possess faith. Why, then, did they fail to understand the true Dharma? You should rescue them from the net of wrong views.”

Brahma Upholder of the Mind replied:

“Great Being! Even if they were to travel to the Buddha lands for incalculable kalpas as numerous as the sands of the Ganges, they still could not escape this Dharma gateway. It is like a foolish person who, fearing empty space, races about everywhere but can never leave empty space behind.

These bhiksus are the same. Even if they could travel immeasurably far away, the characteristic of emptiness, the characteristic of signlessness, and the characteristic of wishlessness would still be the true characteristic. It is like another person who searches throughout the ten directions for empty space, wishing to obtain it, and thinks, ‘I wish to obtain empty space.

I shall attain empty space and dwell within it.’ This person speaks of empty space but does not know what empty space is. All his words and actions take place within empty space, yet he does not perceive empty space.

“So it is, Great Being! Because these bhiksus seek cessation, they practice for nirvana; because they seek nirvana, they cannot comprehend the point of entry. Why is this? Because ‘attaining nirvana’ is merely a provisional designation. It is like empty space: whether one passes through or dwells within empty space, the term ‘empty space’ is itself said to be empty. Nirvana is likewise merely a provisional designation.”

At that time, after hearing Brahma Upholder of the Mind expound in this way, the five hundred bhiksus exhausted all their afflictions, attained spiritual powers, and praised him, saying:

“Blessed One! All dharmas are nirvana. If anyone seeks to attain nirvana, then for that person the Buddha has not appeared in the world.

“O Great Sage! At present, we are neither ordinary beings, nor those in training, nor those beyond training. There is neither samsara nor nirvana, nor any dharma of cessation. Why is this? Because, with regard to penetrating wisdom, we have abandoned our former understanding and caused the Buddhadharma to flourish.”

Thereupon, Venerable Sariputra said to the bhiksus:

“Have you established yourselves in and penetrated this wisdom, thereby attaining benefit for yourselves?”

The bhiksus replied:

“We have established ourselves in and penetrated the non-activity of the afflictions.”

“Why do you say this?”

“Venerable Sariputra! By eliminating the afflictions, knowing their true characteristic, and clearly understanding that the nature of nirvana is unconditioned, we therefore say that we have entered penetrating wisdom and dwell amid the afflictions without ever engaging in activity.”

Venerable Sariputra said:

“Excellent, excellent, worthy sirs! Allow me to ask you: Have you now established the fruition of the Tathagata?”

“Venerable Sariputra! Even the Blessed One, though a Tathagata, is not yet completely pure; how much less could we have reached ultimate purity?”

He again asked:

“Why do you say this?”

“The Buddha clearly knows that the dharma realm is originally pure.”

At that time, Brahma Upholder of the Mind addressed the Buddha:

“Blessed One! What is meant by a Tathagata appearing in the world?”

The Buddha told Brahma:

“He is neither deluded by worldly dharmas nor disparages worldly dharmas.”

“Blessed One! What does it mean to purify all the deeds of the Tathagata?”

The Buddha taught:

“It is to have nothing whatsoever to receive among all dharmas.”

“Blessed One! Who is the field of merit for the world?”

The Buddha taught:

“One who does not lose the mind of bodhi.”

“Blessed One! Who is the good spiritual friend of sentient beings?”

The Buddha taught:

-Not abandoning any sentient being.

-World-Honored One! Who is one who repays the Tathagata's kindness?

The Buddha said:

-One who neither opposes nor doubts the Buddha's teachings.

-World-Honored One! What does it mean to serve the Tathagata?

The Buddha said:

-It is to understand clearly and attain the realm of non-arising.

-World-Honored One! What does it mean to draw near to the conduct of the Tathagata?

The Buddha said:

-One would rather lose one's life than ever violate the precepts.

-World-Honored One! Who is one who reveres the Tathagata?

The Buddha said:

-A practitioner who constantly guards the sense faculties.

-World-Honored One! What constitutes wealth in the world?

The Buddha said:

-It is to possess the seven treasures in full.

-World-Honored One! Who is one who has grown weary of the world?

The Buddha said:

-One who has attained and transcended worldly wisdom.

-World-Honored One! What does it mean to understand clearly?

The Buddha said:

-It is to have nothing one desires within the three realms.

-World-Honored One! What does it mean to admonish and guide the world?

The Buddha said:

-It is to be free of all fetters and bonds.

-World-Honored One! What does it mean to dwell peacefully in the world?

The Buddha said:

-It is to be free from greed and not accept wealth.

-What does it mean to be free from greed?

It is to be unobscured by the five skandhas.

-What does it mean to be free from the obscuration of the five skandhas?

It is to be free from the six ayatanas, while also having nothing to relinquish.

-What does it mean always to surpass oneself?

It is wisdom that clearly understands the Path.

-What does it mean for a bodhisattva to be a master of giving?

It is to encourage and teach all sentient beings, causing them to enter universal wisdom.

-What does it mean to uphold the precepts?

It is not to abandon the mind of bodhi.

-What is patience?

It is to know that the mind attains cessation.

-What is diligence?

It is to seek the mind without apprehending any place where it abides.

-What is single-mindedness?

It is the mind's complete relinquishment.

-What is wisdom?

It is to engage in no conceptual proliferation regarding any dharma.

-How does a bodhisattva practice loving-kindness?

By not practicing in accordance with grasped characteristics.

-How does a bodhisattva practice compassion?

By not entertaining thoughts about any dharma.

-How does a bodhisattva practice sympathetic joy?

By not clinging to self or what belongs to self.

-How does a bodhisattva practice equanimity?

By clinging neither to one's own perceptions nor to the perceptions of others.

-How does a bodhisattva establish firm faith?

By not abandoning the pure dharmas.

-How does a learned and well-informed bodhisattva abide in emptiness?

By not relying upon any sounds or words.

-What is called moral conscience?

It is to understand clearly and completely eliminate all internal dharmas.

-What is called moral shame?

It is not to follow any external dharmas.

-How does a bodhisattva enter universally into all things?

At that time, the World-Honored One answered in verse:

If the body is pure

And commits no evil,

If speech is pure

And always speaks truthfully,

If the mind is pure

And practices loving-kindness,

This is a bodhisattva

Who enters universally into all things.

Practicing loving-kindness,

One is free of afflictions;

Constantly cultivating compassion,

One is never wrathful;

Further possessing equanimity,

One is therefore not deluded.

This is a bodhisattva

Who enters universally into all things.

Whether entering a village

Or a secluded place,

A peaceful town

Or an assembly,

One never acts contrary

To dignified conduct and proper decorum.

This is a bodhisattva

Who enters universally into all things.

With faith encompassing all

The true Dharma of the Buddhas,

One also constantly delights

In the scriptures of non-self;

Rejoicing in the noble Sangha,

One engages in no disputation.

This is a bodhisattva

Who enters universally into all things.

Freed from form and desire,

There is no object to be known;

Having transcended anger,

There is no object to transcend;

Clearly understanding all formations

As the destination,

This is a bodhisattva

Who enters universally into all things.

One never abides in attachment

To the Desire Realm,

Nor holds fixed views

Within the Form Realm,

And is no longer defiled by attachment

Within the Formless Realm.

This is a bodhisattva

Who enters universally into all things.

One faithfully understands that all

Dharmas are empty;

Yet because sentient beings'

Thoughts race about,

They are therefore unable

To cleanse away all afflictions.

This is a bodhisattva

Who enters universally into all things.

One clearly understands all

Pratyekabuddhas and sravakas;

Yet, through skillful means,

To reveal the truth to the deluded,

One therefore uses spoken words

To teach and transform them.

This is a bodhisattva

Who enters universally into all things.

One clearly understands all

Paths and their destinations,

And never opposes

The Teacher's instructions;

Toward hatred and affection,

One practices impartiality.

This is a bodhisattva

Who enters universally into all things.

One never recalls or thinks about

Dharmas of the past;

Those of the present and future

Are likewise treated in the same way.

Neither relying upon nor grasping

At any place whatsoever,

This is a bodhisattva

Who enters universally into all things.

Then Brahma Upholder of the Mind addressed the Buddha:

-World-Honored One! How does a bodhisattva transcend worldly dharmas, fully comprehend worldly dharmas, and presently enter the world to liberate sentient beings, manifesting a mind of equality toward worldly dharmas, relying upon worldly dharmas to dwell in the world without ever destroying those dharmas or losing the mind of bodhi?

The World-Honored One answered in verse:

The world is the five skandhas;

One is not attached to the world,

Nor ever craves it,

Yet does not abandon worldly dharmas.

The bodhisattva clearly understands

The true characteristic of the world:

The five skandhas have no source,

And one does not cling to worldly dharmas.

Gain or loss,

Praise or blame,

Fame or obscurity,

Shame, suffering, or happiness—

A bodhisattva endowed with wisdom,

Though dwelling within the world,

Is not entangled in desire,

And the mind of bodhi remains unmoved.

One does not rejoice at gain,

Nor grieve at loss;

Steadfast as a great mountain,

Nothing can move one.

Whether praised or blamed,

One's mind remains impartial;

In fame or obscurity,

In suffering or happiness, the mind remains impartial.

Knowing the true characteristic of the world,

That all arises from delusion,

One comprehends and dwells within the world

Without being subject to the world.

When entering conventional life,

One clearly knows where one must go;

In accordance with sentient beings' karma,

One rescues them from suffering.

Courageous within the world,

One rises above it like a lotus flower;

One does not destroy the world,

For one comprehends the Dharma-nature.

Worldly people dwelling in the world

Do not clearly understand the dharmas;

Bodhisattvas dwelling in the world

Fully understand conventional characteristics.

The world has the characteristic of empty space,

Yet it also lacks the characteristic of empty space;

The bodhisattva understands this

And therefore is not defiled by convention.

In accordance with what one has understood,

One teaches and transforms sentient beings;

Fully penetrating all true characteristics,

One does not destroy the world.

Not clinging to the five skandhas

Is the true characteristic of the world;

Because beings do not understand this,

They remain constantly entangled in convention.

If one departs from the five skandhas,

Neither giving rise to them nor grasping them,

Although one still dwells within the world,

One is never entangled in it.

Because people do not understand worldly dharmas,

They constantly delight in disputation;

Through falsehood and unreality,

They therefore establish dual characteristics.

I have never become involved

In disputes concerning the world;

For causes and conditions such as these,

I teach the Dharma of true characteristics.

The Dharma is free from disputation—

Such is the teaching of the Buddhas;

Understanding the equality of the world,

It is neither false nor real.

If one were to say that the Buddha-Dharma

Is false or true,

Beneficial or harmful,

Then it would resemble non-Buddhist teachings.

The true meaning of all dharmas

Is neither real nor false;

Therefore, the Tathagata expounds

The nondual, world-transcending Dharma.

I have attained wisdom

And comprehended worldly dharmas;

Neither false nor real,

I perceive every fault.

Therefore, I illuminate the world

And became the One of Great Renown;

I have clearly understood the world

As pure and undefiled.

Whoever contemplates the world

And personally sees its true characteristic

Sees all the Tathagatas

Present throughout the ten directions.

Knowing that dharmas arise from conditions,

And that all dharmas have no real characteristic,

If one clearly understands causes and conditions,

One thereby comprehends the Dharma-nature.

If one comprehends the Dharma-nature,

Then one clearly understands emptiness.

If one thoroughly understands the mark of emptiness,

One will certainly behold the Teacher of the Way.

Even if one employs sounds and words

To expound upon the world,

Though engaging in worldly affairs,

One never relies upon them.

Those who fall into attachment to views

Cannot comprehend this principle;

Though provisionally said to dwell in the world,

One remains undefiled by worldly affairs.

After the Buddha has entered parinirvana,

Whoever delights in the acceptance of the Dharma,

For that person the present Buddha

Reveals the Dharma-body.

Whoever cultivates this Dharma

Has thereby made offerings to the Buddha;

Know that such a person

Becomes a Teacher of the Way for the world.

Even Mara Papiyan

Will be unable to harm one

Who, while dwelling in the world,

Expounds this sutra.

Such a person possesses great wisdom,

Bestows all Dharmas,

Perfectly maintains the pure precepts,

And swiftly becomes a Teacher of the Way.

Having attained acceptance, courageous and steadfast,

That person is ever diligent,

Penetrating in understanding, delighting in meditation,

And clearly comprehending the world.

Expounding the Buddha’s Dharma of emptiness,

Those who hear this Dharma

Will certainly, at the seat of enlightenment,

Become great beings who subdue Mara.

Chapter 4: CLEAR UNDERSTANDING OF ALL DHARMAS

The Buddha said to Brahma Sustainer of the Mind:

“The Tathagata has transcended the realm of the world yet manifests in the world to instruct sentient beings to eliminate accumulation and attain peace in the world. Those who wish to attain peace must eliminate accumulation, namely, the five skandhas of the world. Whoever says, ‘I have transcended the five skandhas, attained cessation in the world, and accomplished the Way,’ speaks of two paths for eliminating accumulation.

“Furthermore, Brahma, what are called the five skandhas?

“To speak of the five skandhas is to speak of accumulation. If one wishes to eliminate all attachments to views, one must relinquish accumulation. Whoever eliminates attachments to conceptual views concerning the true mark of all dharmas attains complete cessation. Cessation and the path are freedom from all attachments to views; thus, by eliminating worldly attachments to views, one attains the right path.

“Therefore, Brahma, for this reason the Tathagata teaches that in the world there are three dharmas to be guarded and three burdens, that one must eliminate worldly accumulation and attain complete cessation in quest of liberation.”

At that time, Brahma Sustainer of the Mind addressed the Buddha:

“World-Honored One, the Tathagata has expounded the Four Noble Truths. To what do these truths ultimately return?”

The Buddha taught:

“Brahma, although one speaks of the truth of suffering, the truth of accumulation is not itself a Noble Truth; neither are the truth of cessation and the truth of the path themselves Noble Truths. Why is this? If all suffering were itself the Noble Truth, then all animals—such as oxen, horses, mules, donkeys, dogs, pigs, and others—would attain the Noble Truth.

“If all accumulation were said to be the Noble Truth, then all sentient beings throughout the five realms would attain the Noble Truth. If the cessation of suffering were said to be the Noble Truth, then all beings who perceive annihilation and immediately regard it as the complete elimination of suffering would attain the Noble Truth. If the path were said to be the Noble Truth, then all conditioned dharmas would constitute the Noble Truth of the path.

“Brahma, for this reason, know that the Noble Truth is the contemplation of suffering, accumulation, cessation, and the path. The Noble Truth is clearly knowing that suffering is fundamentally without anything that arises; this is called the Noble Truth. Whoever practices the truth of accumulation has not thereby realized the Noble Truth. Only upon clearly understanding that dharmas neither arise nor cease is there the Noble Truth. If one is impartial toward all dharmas and likewise impartial toward the path, without duality, this is precisely the Noble Truth.”

The Buddha said to Brahma:

“It is called the Noble Truth because it is free from falsity. What is called falsity? It is attachment to a self, attachment to a person, attachment to a lifespan, attachment to a living being, attachment to the marks of male and female, reliance upon the three realms, departure from what is originally present, reliance upon arising, dependence upon cessation, acceptance of samsara, and reliance upon nirvana.

These are called falsity. Not relying upon or seeking any of these is called truth. Wishing to eliminate suffering is itself falsity; wishing to eliminate the truth of accumulation is also falsity; thinking, ‘I shall realize the truth of cessation,’ is likewise falsity; and cultivating the truth of the path is also falsity.

Why? Because clinging to the Tathagata’s teachings concerning the Noble Eightfold Path or the Four Foundations of Mindfulness is itself entirely false.”

Brahma addressed the Buddha:

“World-Honored One, how should one contemplate the Buddha’s teachings?”

The Buddha taught:

“Brahma, there is neither mind nor thought; it is likewise so with all dharmas. This alone is truly to contemplate the Tathagata’s teachings. Regarding the Four Foundations of Mindfulness, there is no object in which to abide, nor does one cling to any perceptions. Since one does not abide in any perception, one abides in the realm of truth; abiding in the realm of truth, there is no object of abiding or attachment. If one understands the mind as having neither an object upon which to rely nor an object in which to abide, yet regards this as truth, it is not called truth but falsity. Therefore, know that to contemplate things as neither true nor false is precisely the Noble Truth and the contemplation of the Noble Truth.

“What is the Noble Truth? It is that there is nothing that arises and nothing that can be called true. Whether the Tathagata appears or does not appear, the Tathagata neither abides in nor clings to the Dharma-nature and nirvana, nor does he abide in samsara or continually contemplate true samadhi. Why? Because within the Noble Truth there is neither samsara nor nirvana.”

The Buddha said to Brahma:

“If one realizes and knows the Four Truths in this way, this is called the Noble Truth.

“Brahma, in future ages there will be bhiksus who do not cultivate the body, do not uphold the precepts, cannot discipline the mind, and do not diligently cultivate wisdom. They will then expound the characteristics of samsara as the truth of suffering, regard the conjunction of conditions as the truth of accumulation, call the dharma that is eliminated the truth of cessation, and use two dharmas to seek attainment of marks as the truth of the path. Such people are foolish. I declare that they belong to the paths of non-Buddhists; they are not my sravaka disciples. They have fallen into a false path, destroy the true Dharma, and abandon themselves to heedlessness.

“Brahma, when the Tathagata sat beneath the tree at the seat of enlightenment and attained Buddhahood, he did not realize any true dharma, nor was there any false dharma. With respect to all dharmas, the Tathagata had no destination whatsoever. Therefore, one should not say that there are two contemplative Dharma-gates by which to seek realization of the Tathagata’s Dharma.”

Brahma addressed the Buddha:

“Yes indeed, God among gods!”

The Buddha taught:

“Brahma, that is called the deluded, inverted path, which cannot completely eliminate all destinations.”

Then Brahma Sustainer of the Mind addressed the Buddha:

“World-Honored One, the Dharma of the Tathagata is never inverted, nor is there any object of attainment. Why, then, upon attaining Buddhahood does the Tathagata bear the title Perfectly Enlightened One? What is the meaning of this?”

The Buddha taught:

“Brahma, what do you think? Is the Dharma expounded by the Tathagata conditioned or unconditioned, true or false?”

Brahma replied:

“God among gods, that Dharma is false, without real existence, and does not abide in the Noble Path.”

The Buddha taught:

“Brahma, does that false and unreal Dharma have an abiding place, or is there no object in which it abides?”

Brahma addressed the Buddha:

“World-Honored One, that false and unreal Dharma has no abiding place, yet neither is it without an abiding place.”

“Brahma, why are all dharmas said to have no abiding place and yet not to be without an abiding place? What is attainment of the Way?”

“World-Honored One, the Tathagata has no attainment of the Way.”

“Brahma! When seated at the place of enlightenment beneath the Bodhi tree, the Tathagata fully comprehended that all afflictions and every inversion are originally pure, are emptiness, and are the true characteristic. Although he comprehended them thus, there was no object of comprehension, nor was there any lack of comprehension. Why is this? Because the Tathagata thoroughly perceived all dharmas and became the Perfectly Enlightened One, yet that attainment cannot be seen, heard, conceived, known, apprehended, or grasped. It has no destination, transcends the nature of all dharmas, and is without speech, written words, letters, phrases, or exposition. Thus, Brahma, all dharmas are like space. Do you wish to attain dharmas such as these?”

“No, Blessed One!”

Brahma further said:

“Blessed One! The Buddhas, the Tathagatas, have fully accomplished the unprecedented true Dharma, which is truly beyond compare. The Buddhas, the Blessed Ones, possess vast loving-kindness and compassion, thoroughly understand that all dharmas are quiescent, and use words and letters to teach and transform all people. Those who believe in and delight in the Dharma taught by the Tathagata should be known to have fully established the roots of merit. Such beings commit no fault in relation to the Buddhas. Why is this? Because this Dharma is difficult for the entire world to believe and accept.

“O God Above Gods! Beings believe in dharmas and regard them as belonging to the self. They rely upon and cling to dharmas, yet dharmas do not truly exist, are not false, and neither are there dharmas nor are there no dharmas.

Beings rely upon nirvana, yet when nirvana is contemplated, it has neither beginning nor end, and there is no nirvana. They rely upon wholesome dharmas, yet there are no wholesome dharmas, nor are there no wholesome dharmas. Beings rely upon happiness, yet there is neither suffering nor happiness.

Beings rely upon the Buddha and hold that the Buddha appears in the world, yet the Buddha neither appears in the world nor passes into extinction. Moreover, for the sake of the noble Sangha’s contemplation of truth, he expounds the teaching and contemplates truth by means of the unconditioned Dharma. Such a scripture can be believed by the world.

It is like fire arising from water or water arising from fire: both occur through the convergence of causes and conditions.”

The Buddha said:

“Through these causes and conditions, the Tathagata thoroughly understood the afflictions and thereupon attained Buddhahood. Why is this? Because the Tathagata comprehended the causes and conditions of the afflictions, he became the Perfectly Enlightened One, yet did not become the Perfectly Enlightened One. Although he expounds the Dharma, he perceives no material characteristics; nor is there any object of mindfulness. He does not create the two extremes, nor is there any object of realization. He does not attain nirvana, nor does he ever enter quiescence.”

“Blessed One! If any good man or good woman is able to believe in and understand this Dharma, that person will eliminate all views and attachments and attain liberation. It should be known that such a person has bowed in homage, taken refuge in, and made offerings to the Tathagatas of the past; has drawn near to virtuous spiritual friends and, through their assistance, attained subtle and wondrous peace and happiness; has planted deep roots of merit; has understood and preserved the treasury of Dharma of the Buddhas; has eradicated all transgressions and established the right path; has been born into a noble lineage; and upholds the essential principles taught by the Tathagata.

Such a person constantly practices generosity and relinquishes all afflictions; acquires the wondrous power of moral discipline; is free from sensual desire and thereby acquires the power of patience; is free from anger and thereby acquires the power of tireless diligence; acquires the power of meditative concentration and eradicates all transgressions; and, possessing the power of wisdom, abandons wrong views. None of the maras can shake that person; no hostile enemy can cause harm; and that person cannot be deluded.

“In the world, that person uses truthful words to explain clearly that all dharmas are originally pure and true. By expounding the ultimate Dharma, that person receives the protection of the Tathagata, always abides happily and gently in a place of security, and is called one who possesses the wealth of the noble ones. That person is always content in the practices of the noble sages, skillfully understands how to nurture others, and makes offerings with earnest care, thereby acquiring faith and reaching the other shore.

For those resolved upon liberation, that person exhorts them to strive to attain it; those who wish for liberation are enabled to attain liberation. That person becomes a refuge for those who have nowhere to return, enables those who delight in the unconditioned Dharma to attain nirvana, fully expounds the Dharma for those who delight in the path, and reveals liberation to those who delight in liberation. That person is an excellent physician who clearly knows the methods of treating illness and cures all who are sick.

Through the power to guide others, that person enables them to attain wisdom. Possessing great spiritual might, that person is always joyful and at ease, depends upon no one, accepts nothing from others, is fearless, and wherever that person goes, proceeds in the wondrous vehicle like a lion.

“That person’s mind is secure like a divine dragon; in the assembly, that person is self-possessed like a master elephant-tamer; possesses valiant strength like an immortal sage; and subdues enemies while amid the gathered assembly. That person’s resolve is powerful, the mind is self-possessed and entirely free from anxiety, and the exposition of the true Dharma is unobstructed. All afflictions and defilements are completely dispelled, as by the light of the full moon.

The radiance of wisdom is like a blazing torch casting its light far and wide, like the rising sun shining everywhere, dispelling all darkness as a fire kindled in a courtyard brings illumination. Free from grasping, without increase or decrease, that person preserves and practices all dharmas like the earth, and all beings look up to that person with reverence.”

Such a person is like a fertile field in which a hundred varieties of grain may be sown and cultivated; like water, he washes away all defilements; like fire, he extinguishes all perceptions; like wind, he grasps none of the dharmas; like Mount Sumeru, he cannot be shaken; and his resolve is as steadfast as the Vajra and Cakravada Mountains. The schools of non-Buddhist paths cannot compare with him, and shravakas and pratyekabuddhas cannot keep pace with him.

Possessing the many flavors of the Dharma like the ocean, he serves as a guiding teacher, completely dispelling every thirst for sensual desire in sentient beings. He seeks the Dharma teachings without ever growing weary and is never satisfied with his wisdom. He constantly turns the Dharma wheel on behalf of the Buddha.

His countenance is as magnificent as that of Sakra, and his mind is as sovereign as Brahma. He expounds the true Dharma like thunder and showers down the nectar of the Dharma like timely, nourishing rain. His faculties, powers, and factors of awakening all increase.

He passes beyond the tribulations of birth and death and enters the wisdom of the Noble Ones and the Buddhas. He draws near to the Buddha’s awakening. In extensive learning and broad knowledge, none can equal him.

Having transcended the realm of estimation, he is immeasurable. None can match his wisdom and eloquence. He attains the dharani teachings; his resolve is steadfast, and his mind is lucid.

He clearly perceives the mental dispositions of all sentient beings and thoroughly comprehends the meanings and principles of all dharmas. He constantly practices loving-kindness and compassion toward the world. He transcends worldly dharmas and, like a lotus flower, is never attached to or immersed in them, nor is he defiled by worldly dharmas.

Those endowed with wisdom cherish and respect him; those of extensive learning trust and follow him; practitioners always revere and follow him; devas and humans make offerings to him; those established in meditation respectfully bow to him; all sages and Noble Ones honor him and draw near to him; and shravakas and pratyekabuddhas admire him. He delights in abandoning conduct that abides in attachment to the stages. He is neither flattering nor ostentatious and does not crave gain or offerings.

His majestic virtue is lofty; he illuminates the path trodden by sages and Noble Ones. His features are dignified and gentle, his radiant deportment is immeasurable, and he adorns himself with excellent marks.

Such a person can cultivate himself in accordance with the Buddha’s teachings, preserve the Dharma and scriptures, and assist the assembly of sages and Noble Ones. He always encounters the Buddhas and, by virtue of this, swiftly perfects the Buddha-eye. He receives predictions of awakening from the Buddhas and fully possesses the three kinds of patience. He will sit at the Buddha’s seat of awakening, subdue the maras and their retinues, perfect the superknowledges and wisdom, turn the Dharma wheel, perform all the deeds of a Buddha, and comprehend the profound Dharma, free from anxiety, fear, adversity, or doubt.

O Deva Above Devas! Even if, throughout one kalpa or many kalpas, I were to proclaim and praise the merit of such a person, I could never exhaust it, for the merit he has attained and his transformative activity are limitless. Because the path of the Buddhas is so subtle and wondrous, it is difficult to uphold, difficult to comprehend, impossible to perceive, and difficult to penetrate. Whoever upholds and recites this teaching, practices in accordance with it, or expounds this Dharma to others has established supreme faith.

The Buddha said:

“Brahma, only the Tathagata fully knows the merit attained by such a person, which you have proclaimed and praised; it would be difficult for you to comprehend it thoroughly. With unobstructed wisdom, the Tathagata clearly knows that person’s merit. Only when the Tathagata expounds that merit through words, phrases, meanings, and principles can you comprehend it thoroughly. Whoever understands it clearly, always accords with it without ever opposing it, is sincere and undeluded, and understands its true meaning and principles without distraction, clearly understands the characteristics of things in accordance with the answer given and with the true Dharma expounded by the Tathagata.

“Furthermore, the teaching expounded by the Tathagata transcends the characteristics of writings, words, and phrases. No one can comprehend it fully. Neither by conforming to it nor opposing it, neither by practicing it nor failing to penetrate it, can it be understood. You alone can know this; therefore, do not be heedless. Regarding all characteristics, one should not seek understanding by relying upon words. When the Tathagata uses no words, that is precisely when the Tathagata is teaching the Dharma. The Tathagata employs skillful means to expound the scriptures solely because, out of loving-kindness and compassion for sentient beings, the Tathagata proclaims the true Dharma.”

The Buddha said:

“Brahma, any bodhisattva who clearly understands that the Tathagata relies upon five powers when teaching the Dharma can establish and perform the deeds of a Buddha.”

Brahma addressed the Buddha:

“World-Honored One! Upon which five powers does the Tathagata rely when teaching the Dharma?”

The Buddha said:

1. Expounding the Dharma.

2. Employing skillful means to give appropriate answers.

3. Expounding the Dharma clearly.

4. Omitting neither words nor meanings and explaining the principles of the path in full detail.

5. Entering great compassion.

“Brahma, these are the five powers upon which the Tathagata relies when teaching the Dharma. No shravaka or pratyekabuddha can equal them.”

Brahma again asked:

“World-Honored One! What words does the Tathagata use to expound the true Dharma?”

The World-Honored One told Brahma:

“The Tathagata expounds the past, present, and future; afflictions and delusions; worldly and supramundane dharmas; contaminated and uncontaminated dharmas; defiled and undefiled dharmas; culpable and blameless dharmas; conditioned and unconditioned dharmas; the dharmas of self, person, and lifespan; and dharmas of attainment. He expounds the cycle of birth and death and nirvana.

“Brahma, one should contemplate these words as illusions, possessing nothing certain; contemplate words as dreams, perceived yet not truly existent; contemplate words as echoes, sounds arising through conditions; contemplate words as images, produced by the convergence of conditions; contemplate words as reflections appearing in a mirror; contemplate words as impressions that manifest; contemplate words as mirages, arising from inverted cognition; contemplate words as empty space, eventually coming to an end; and contemplate words as being without words and impossible to apprehend.”

The Buddha told Brahma:

“Any bodhisattva who can clearly understand the words concerning all dharmas in this way can use words to expound all dharmas. He does not rely upon any dharma. Because there is no object upon which conditions depend, he can attain unobstructed eloquence. Having attained unobstructed eloquence, he can reveal the equality of all dharmas without hindrance. Even when expounding the scriptural Dharma to his peers, he encounters no obstruction. In using any words, he does not impair the nature of Dharma; he neither clings to words nor destroys them, nor does he depend upon them.

“Brahma, although the Tathagata teaches the Dharma, he does not use words to expound it.”

Brahma asked:

“World-Honored One! How does a bodhisattva employ skillful means to expound the true Dharma?”

The Buddha said:

“Brahma, regarding the afflictions, the Tathagata reveals bondage, and within bondage he in turn reveals the afflictions. A bodhisattva should clearly understand this.”

O Brahma! How does the Tathagata manifest bondage with regard to the afflictions? The afflictions are naturally equal and without distinction. Moreover, the Tathagata manifests the afflictions with regard to bondage, for by relying upon bondage and practicing giving, one attains pure nirvana. Because of their ignorance, sentient beings cannot clearly understand the harm caused by the afflictions.

Any bodhisattva who clearly understands all the dharmas of giving will in a future life become a great treasure for the world. Since that bodhisattva no longer has any destination, this is called the unconditioned morality, nirvana. Because there is no object of attainment, there is also no object of practice.

Because patience is unconditioned, all is false and not truly existent. Because diligence is unconditioned, there is no cultivation. Because meditative concentration is unconditioned, there is no object in which to delight.

Because wisdom is unconditioned, one comprehends all characteristics. The original limit of characteristics is freedom from desire; therefore, the Dharma-nature is without desire. The original limit of anger is contemplation of the unbound Dharma-nature.

The original limit of delusion is contemplation of the Dharma-nature that is free from delusion. The original limit of birth and death is the unconditioned; therefore, there is no object that arises. Because it is unconditioned, that bodhisattva is no longer subject to birth and death and clearly sees that words are false.

If one considers the false to be true, that is overweening pride.

Moreover, O Brahma! In due sequence and in accordance with causes and conditions, the Tathagata expounds the true Dharma. In accordance with causes and conditions, he speaks of permanence. For those attached to self and what belongs to self, he causes them to abandon erroneous discussions. For those of wrong views who lack faith, he establishes right view, causing them to give rise to faith and cease seeking. Because the Tathagata clearly knows those of wrong views, he teaches them explicitly; when they have acquired right view, the Tathagata then expounds the true Dharma. For sentient beings who have abandoned arrogance and conceit, the Tathagata expounds the true Dharma.

Moreover, O Brahma! A bodhisattva who knows that the Tathagata is the Most True One should understand that all the Tathagata’s teachings are skillful means. If one clearly understands that the Tathagata employs skillful means to expound the true Dharma, one attains liberation.

For those who believe in erroneous things, the Tathagata manifests the karmic consequences experienced by sentient beings so that they may awaken. If, upon hearing an exposition of the Dharma-body, some immediately take it to be the Tathagata’s literally true words and, wishing to be liberated from wrong views, devote themselves to faith—relying upon the Dharma and therefore revering written words—do not expound this Dharma to such sentient beings.

Because they wish to be liberated from wrong views, they have never truly believed in that Dharma. There is also no object of attainment and no distinction. If one believes that nirvana exists, that is faith in a wrong view.

If, amid inverted afflictions, one regards them as unconditioned, one will never attain nirvana. For those possessing such faith who wish to attain liberation, the Tathagata teaches that all dharmas are unborn and have never perished. If one believes that there is something to be extinguished, that is adherence to a wrong view.

When one enters the quiescent Dharma, one attains liberation and immediately knows that there is no object. Those who formerly adhered to wrong views thereby clearly understand the true nature of all dharmas.

O Brahma! Bodhisattvas who can clearly understand skillful means and the words of the true Dharma are never afraid of any sound. Moreover, they can reveal, guide, and benefit immeasurable sentient beings.

Brahma said to the Buddha:

“World-Honored One! How does the Tathagata practice these skillful means?”

The Buddha said:

“For the sake of sentient beings, the Tathagata teaches that those who practice giving will receive the blessed reward of wealth; those who observe morality will be born in the heavenly realms; those who practice patience will obtain a handsome and dignified body; those who practice diligence will attain luminous wisdom; those who practice meditative concentration will attain undistracted peace and happiness; those who train in wisdom will eradicate the afflictions and sensual desire; those who learn broadly and hear much will quickly attain wisdom; those who practice the ten wholesome deeds will enter the ranks of the honored among gods and humans; and those who practice loving-kindness, compassion, sympathetic joy, and equanimity will be born in the Brahma heaven.

Those who contemplate tranquil quiescence attain the stage of training, the stage of a pratyekabuddha, the stage beyond training, and the pure stage of a Tathagata. The Tathagata reveals boundless wisdom. If sentient beings attain liberation, they extinguish all suffering.”

The Buddha told Brahma:

“The Tathagata employs skillful means for the sake of sentient beings, revealing and expounding the true Dharma at the proper time in this manner. Yet the Tathagata has never entertained any conception of self, what belongs to self, person, or lifespan. In the Tathagata’s work of teaching and transforming, there is likewise no object of attainment. He neither clings possessively nor gives; neither observes morality nor violates morality; neither practices patience nor becomes angry; neither practices diligence nor grows indolent; neither enters meditative concentration nor becomes distracted; possesses neither wisdom nor delusion; and has neither bodhi nor nirvana, neither happiness nor adversity.

“O Brahma! By teaching sentient beings and causing them to cultivate diligently, through diligent cultivation they understand this Dharma in accordance with the aspirations they have established. Some attain the fruit of stream-enterer, once-returner, non-returner, or arhat; some attain even the fruition of a pratyekabuddha; others realize unsurpassed, complete and perfect awakening, and even transcend the unconditioned Dharma. Thus, O Brahma, the Tathagata employs skillful means to expound the scriptures for sentient beings. Bodhisattvas likewise employ skillful means for the sake of sentient beings, arouse loving-kindness, and constantly expound the true Dharma to rescue them.”

Brahma said to the Buddha:

“World-Honored One! What is the Dharma taught by the Tathagata?”

The Buddha said:

“The Dharma is not located in the eye, nor is there liberation there; the same applies to the ear, nose, body, mouth, and mind. Why is this? Because the eye is empty, there is neither self nor what belongs to self, and everything is originally pure. Likewise, the ear, nose, tongue, body, mouth, and mind are empty; therefore, there is neither self nor what belongs to self, and everything is originally pure.”

The Buddha told Brahma:

“This is called the return of all dharmas to the Dharma-gate of liberation. If there remains any destination, it is called an illusion. The same applies to the six objects—form, sound, scent, taste, touch, and dharmas. All dharmas are empty, signless, wishless, unborn, unextinguished, neither abiding nor non-abiding. They are so called because the mind neither abides nor arises; it is originally pure, quiescent, and naturally thus.”

The Buddha said:

“O Brahma! The Tathagata employs all written words to expound the Dharma-gate of liberation and uses phrases and sentences to guide the deluded, causing them to rely upon written words to contemplate the true teaching. If they clearly understand every teaching of the Tathagata, they will attain liberation, for everything expounded by the Tathagata is true. The scriptures expounded by the Tathagata contain no afflictions; all these dharmas are emptiness, liberation, and nirvana. These are called the scriptures expounded by the Tathagata. Bodhisattvas should train in the Dharma in this manner.”

The Buddha further said:

“O Brahma! By what skillful means does the Tathagata arouse great loving-kindness and compassion and expound the true Dharma for sentient beings?”

O Brahma! The Tathagata employs thirty-two dharmas to give rise to great loving-kindness and compassion for the deliverance of sentient beings. What are these thirty-two dharmas?

1. All dharmas are without self or what belongs to a self, yet sentient beings believe that there are a self and what belongs to a self; for their sake, the Tathagata gives rise to faith.

2. All dharmas are without a cause, yet sentient beings cling to the existence of a cause; for their sake, the Tathagata gives rise to loving-kindness and compassion.

3. All dharmas are without a living being, yet sentient beings cling to the existence of a living being; for their sake, the Tathagata gives rise to loving-kindness and compassion.

4. All dharmas are without a lifespan, yet sentient beings cling to the existence of a lifespan; for their sake, the Tathagata gives rise to loving-kindness and compassion.

5. All dharmas are without discrimination, yet sentient beings cling to discrimination; for their sake, the Tathagata gives rise to loving-kindness and compassion.

6. All dharmas have no object upon which conditions depend, yet sentient beings cling to the existence of an object that can be grasped.

7. All dharmas are false and illusory, yet sentient beings regard them as possessing happiness.

8. All dharmas are without self or what belongs to a self, yet sentient beings regard them as possessing a self and what belongs to a self.

9. All dharmas are without a sovereign master, yet sentient beings greedily cling to them.

10. All dharmas cannot be preserved, yet sentient beings rely upon the physical body.

11. All dharmas are unborn, yet sentient beings cling to arising.

12. All dharmas are unceasing, yet sentient beings remain greedily attached to birth and death.

13. All dharmas are without affliction, yet sentient beings are submerged in afflictions.

14. All dharmas are without desire, yet sentient beings are defiled by it.

15. All dharmas are without anger, yet sentient beings are bound by wrath.

16. All dharmas are without delusion, yet sentient beings are bewildered.

17. All dharmas come from nowhere, yet sentient beings delight in relying upon a destination.

18. All dharmas have nowhere to go, yet sentient beings regard them as having a beginning and an end.

19. All dharmas are unconditioned, yet sentient beings establish practices of cultivation.

20. All dharmas are without heedlessness, yet sentient beings run about unrestrained and dissipated.

21. All dharmas are quiescent, yet sentient beings regard them as having places and objects that can be seen and known.

22. All dharmas are without perception, yet sentient beings regard perception and formations as supreme.

23. All dharmas are unconditioned, yet sentient beings exert themselves in pursuit.

24. The world harbors anger and remains bound, perpetually beset by anxiety and dejection. People do not come together with their enemies and are not gentle toward things difficult to endure. The Tathagata enables them to relinquish everything to which they cling.

25. The world accumulates and follows wrong views and inversions; therefore, for their sake, the Tathagata eradicates these things at their roots.

26. Sentient beings do not proceed toward the path but instead rely upon afflictions and worldly wealth and gain. They delight in all possessions, greedily craving them without ever being satisfied. Therefore, for their sake, the Tathagata fully establishes the seven kinds of treasures of the noble ones: faith, moral discipline, moral shame, moral dread, learning, generosity, and wisdom.

27. Sentient beings are slaves to affection and attachment, regarding what is unstable as stable, while the pleasures of wealth, houses, wives, and children are all insecure. They are called slaves to affection and attachment because they imagine that what is unstable is stable. The Tathagata teaches the Dharma of impermanence concerning those things they regard as permanent.

28. Sentient beings seek wealth, but wealth is like an enemy, though they instead regard it as an intimate friend. For their sake, the Tathagata reveals practices that are like intimate friends, enabling them to eliminate painful calamities and attain ultimate nirvana.

29. Because sentient beings engage in improper livelihoods, the Tathagata clearly teaches them the pure and wondrous livelihood in which there is no further fabrication.

30. Because sentient beings are defiled by evil afflictions and create many harmful and entangling deeds within household life, the Tathagata teaches the Dharma to enable them to escape the three realms.

31. All dharmas are grasped through the covetous mind, and all characteristics are formed through conditions. Sentient beings are exceedingly indolent with regard to these matters. The Tathagata expounds the true Dharma that leads to the liberation of the noble ones, encouraging them to be diligent and persevering and to attain happiness.

32. For those who abandon unobstructed wisdom and supreme nirvana and instead turn toward the vehicles of the pratyekabuddhas and shravakas, the Tathagata gives rise to great compassion in order to reveal the wondrous practices.

The Buddha told Brahma:

—These are the thirty-two dharmas by which the Tathagata gives rise to great compassion and teaches and transforms sentient beings. Therefore, the Tathagata is one who practices great compassion. Any bodhisattva who practices in accordance with these thirty-two dharmas enters into great loving-kindness and compassion. Such a bodhisattva is a Great Being, called a great field of merit, one possessing great spiritual might, attaining lofty happiness and reaching the stage of non-retrogression, and establishing practices for the sake of sentient beings.

When the Buddha taught this Dharma gate of great compassion, thirty-two thousand devas and humans aroused the aspiration to seek unsurpassed, complete and perfect awakening, and thirty-two thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas.