思益梵天所問經

Chapter 1: INTRODUCTION

Thus have I heard:

At one time, the Buddha was dwelling in the Kalandaka Bamboo Grove in the city of Shravasti, together with an assembly of sixty-four thousand great bhikshus and seventy-two thousand great bodhisattvas, all known to everyone. They had all attained dharani, unobstructed eloquence, and the various samadhis; they had attained mastery of all spiritual powers, were able to comprehend clearly the true nature of all dharmas, and had reached the realization of the patience regarding the non-arising of dharmas.

Their names were: Manjushri, Dharma Prince; Jeweled Hand, Dharma Prince; Jewel Accumulation, Dharma Prince; Jeweled Seal Hand, Dharma Prince; Jeweled Virtue, Dharma Prince; Akashagarbha, Dharma Prince; Arousing the Resolve to Turn the Dharma Wheel, Dharma Prince; Net Light, Dharma Prince; Obstructor of All Afflictions, Dharma Prince; Able to Relinquish All Dharmas, Dharma Prince; Treasury of Virtue, Dharma Prince; Flower Adornment, Dharma Prince; Lion, Dharma Prince; Moonlight, Dharma Prince; Honored Intention, Dharma Prince; and Excellent Adornment, Dharma Prince.

There were also the sixteen worthy ones of the Bhadrapala group: Bodhisattva Bhadrapala, Bodhisattva Jewel Accumulation, Bodhisattva Constellation Virtue, Bodhisattva Sovereign Deva, Bodhisattva Water Deva, Bodhisattva Excellent Power, Bodhisattva Great Intention, Bodhisattva Supreme Intention, Bodhisattva Increasing Intention, Bodhisattva Well-Aroused Intention, Bodhisattva Unerring Vision, Bodhisattva Unceasing, Bodhisattva Unwavering Intention, Bodhisattva Guide, Bodhisattva Sun Treasury, and Bodhisattva Earth Holder.

In all, there were seventy-two thousand bodhisattvas such as these. Also present were the Four Heavenly Kings, Shakra Devendra, the devas of the Trayastrimsha Heaven, the Yama Heaven, the Tushita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations; the Brahma kings and Brahma devas; and immeasurable numbers of devas. The eight classes of beings—dragons, spirits, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas—as well as humans and nonhumans, had all come together to the Dharma assembly.

At that time, the Blessed One, respectfully surrounded by the great assembly, expounded the Dharma for them. Bodhisattva Net Light then rose from his seat, bared his right shoulder, placed his right knee upon the ground, bowed his head and face at the Buddha’s feet, joined his palms toward the Buddha, and caused the three-thousand-great-thousand world system to quake. On behalf of the great assembly, he addressed the Buddha:

“Blessed One, I wish to ask the Buddha several questions. Only if the Buddha grants me permission will I dare to speak.”

The Buddha said to Bodhisattva Net Light:

“You have permission to ask. The Tathagata will explain matters for you so that your wishes may be fulfilled. Ask whatever you wish.”

At that time, Bodhisattva Net Light, having received the Buddha’s permission, rejoiced greatly and said:

“Blessed One, the splendor of the Tathagata’s body surpasses the combined radiance of hundreds of thousands of myriads of suns and moons. I have thought to myself, ‘If any sentient being is able to behold the Buddha’s body, that is exceedingly rare.’ I have also thought, ‘If sentient beings are able to behold the Buddha’s body, it is entirely through the wondrous power of the Tathagata.’”

The Buddha said to Bodhisattva Net Light:

“So it is, so it is! It is just as you have said. Without the sustaining aid of the Buddha’s majestic power, sentient beings would be unable to behold the Buddha’s body and would also be unable to ask questions.

“Bodhisattva Net Light, you should know that the Tathagata has a radiance named Adornment of Tranquility. Any sentient being who encounters this radiance is able to behold the Buddha’s body without impairment to the faculty of sight.

“The Tathagata also has a radiance named Fearless Eloquence. Any sentient being who encounters this radiance is able to question the Tathagata with inexhaustible eloquence.

“The Tathagata also has a radiance named Gathering All Roots of Goodness. Any sentient being who encounters this radiance is able to ask the Tathagata about the causes, conditions, practices, and karma of a wheel-turning sage king.

“The Tathagata also has a radiance named Pure Adornment. Any sentient being who encounters this radiance is able to ask the Tathagata about the causes, conditions, practices, and karma of Shakra, Lord of the Devas.

“The Tathagata also has a radiance named Attaining Mastery. Any sentient being who encounters this radiance is able to ask the Tathagata about the causes, conditions, practices, and karma of a Brahma king.

“The Tathagata also has a radiance named Freedom from Afflictions. Any sentient being who encounters this radiance is able to ask the Tathagata about the path and its fruits as cultivated in the shravaka vehicle.

“The Tathagata also has a radiance named Excellent Detachment. Any sentient being who encounters this radiance is able to ask the Tathagata about the path and its fruits as cultivated by a pratyekabuddha.

“The Tathagata also has a radiance named Benefiting Omniscience. Any sentient being who encounters this radiance is able to ask the Tathagata about the Buddha-works of the Mahayana.

“The Tathagata also has a radiance named Benefiting Those Who Depart. When the Buddha walks, this radiance shines forth from the soles of his feet. Any sentient being who encounters this radiance will, after death, be born in a heavenly realm.

“The Tathagata also has a radiance named All Adornments. When the Buddha enters a city, he emits this radiance. Any sentient being who encounters it will be filled with joy and will obtain every ornament needed to adorn the city, while stores of treasure within the city will spring forth from beneath the earth.

“The Tathagata also has a radiance named Quaking. By means of this radiance, the Buddha can cause immeasurable and boundless worlds to quake.

“The Tathagata also has a radiance named Giving Rise to Joy. By means of this radiance, the Buddha can eliminate the sufferings and torments of sentient beings in the hells.

“The Tathagata also has a radiance named Constant Loving-Kindness. By means of this radiance, the Buddha can cause animals to cease harming one another.

“The Tathagata also has a radiance named Cooling Joy. By means of this radiance, the Buddha can eliminate the burning heat, hunger, and thirst of hungry ghosts.

“The Tathagata also has a radiance named Bright Purity. By means of this radiance, the Buddha enables the blind to see.

“The Tathagata also has a radiance named Penetrating Hearing. By means of this radiance, the Buddha can enable deaf sentient beings to hear.

“The Tathagata also has a radiance named Conscience and Shame. By means of this radiance, the Buddha can restore clarity to sentient beings afflicted by madness.

“The Tathagata also has a radiance named Contentment. By means of this radiance, the Buddha can cause sentient beings to abandon the ten unwholesome paths and abide in the ten wholesome paths.

“The Tathagata also has a radiance named Freedom from Evil. By means of this radiance, the Buddha can cause all sentient beings who hold wrong views to attain right view.

“The Tathagata also has a radiance named Ability to Give. By means of this radiance, the Buddha can destroy sentient beings’ greed and stinginess and cause them to practice generosity.

“The Tathagata also has a radiance named Freedom from Torment. By means of this radiance, the Buddha can cause all sentient beings who have broken the precepts to uphold the precepts.

“The Tathagata also has a radiance named Peace and Benefit. By means of this radiance, the Buddha can cause all angry sentient beings to practice patience.

“The Tathagata also has a radiance named Diligent Cultivation. By means of this radiance, the Buddha can cause all lazy sentient beings to practice diligence.

“The Tathagata also has a radiance named One-Pointed Mind. By means of this radiance, the Buddha can cause all sentient beings beset by wandering thoughts to attain meditative concentration.

“The Tathagata also has a radiance named Ability to Understand. By means of this radiance, the Buddha can cause all deluded sentient beings to attain wisdom.”

The Tathagata also has a radiance called Purity. By means of this radiance, the Buddha can enable all beings who lack faith to attain pure faith.

The Tathagata also has a radiance called Power of Retention. By means of this radiance, the Buddha can enable all beings of little understanding to attain all-embracing understanding.

The Tathagata also has a radiance called Dignified Conduct. By means of this radiance, the Buddha can enable all beings who lack a sense of shame to develop a sense of shame.

The Tathagata also has a radiance called Peace and Security. By means of this radiance, the Buddha can enable all beings of abundant sensual desire to eliminate lust.

The Tathagata also has a radiance called Joy. By means of this radiance, the Buddha can enable all beings of abundant anger to eliminate hatred.

The Tathagata also has a radiance called Illumination. By means of this radiance, the Buddha can enable all beings of abundant delusion to eliminate delusion.

The Tathagata also has a radiance called All-Pervading. By means of this radiance, the Buddha can enable all beings who still make discriminations to extinguish every discrimination.

The Tathagata also has a radiance called Revealing All Forms. By means of this radiance, the Buddha can enable all beings to behold the Buddha’s bodily marks in immeasurable forms and colors.

Bodhisattva Jālinīprabha, you should know: even if the Tathagata were to spend an entire kalpa, or somewhat less than a kalpa, speaking of the names and functions of these radiances, he still could not exhaust them.

At that time, Bodhisattva Jālinīprabha addressed the Buddha: “This is indeed an immeasurable and boundless treasury of radiance, and the skillful means employed in teaching the Dharma are also inconceivable.

“Blessed One! Never before have I heard the names of these radiances. As I understand the Buddha’s teaching, any bodhisattva who hears the names of these radiances and has pure faith will attain such wondrous radiance.

“Blessed One! Today, I respectfully beseech the Blessed One to emit a radiance manifesting the bodhisattvas’ request, so that bodhisattvas in other directions who are skilled in posing questions may see that radiance and resolve to come to this Sahā world.”

Then the Blessed One accepted Bodhisattva Jālinīprabha’s request and emitted a radiance that illuminated this entire trichiliocosm and extended throughout immeasurable Buddha lands in the ten directions. Immeasurable hundreds of thousands of myriads of koṭis of bodhisattvas in those directions saw the radiance and successively came to this Sahā world.

At that time, in the eastern direction, beyond Buddha lands as numerous as the sands of seventy-two Ganges Rivers, there was a land called Pure, where a Buddha named Sun-Moon Radiance, Tathagata, Worthy One, Perfectly Enlightened One, was presently abiding in the world. In that Buddha land there was a Brahmā bodhisattva named Viśeṣacintin, who dwelt on the stage of non-retrogression. Upon seeing this radiance, he went to the Buddha Sun-Moon Radiance, reverently bowed at the Buddha’s feet, and said:

“Blessed One! I wish to go to Śākyamuni Buddha in the Sahā world, so that I may behold him, make offerings to him, draw near to him, and receive his teaching. Śākyamuni Buddha also wishes to see us.”

The Buddha Sun-Moon Radiance said:

“Brahmā! You should go to that world; now is indeed the right time.

“In that Sahā world, a hundred billion bodhisattvas have already assembled. You should go to that world endowed with these ten dharmas. What are the ten?

1. When praised or disparaged, let your mind neither increase nor diminish.

2. When hearing of good or evil, let your mind make no discrimination.

3. Toward the wise and the foolish alike, maintain a compassionate mind.

4. Toward beings of superior, inferior, or middling capacity, always maintain an impartial mind.

5. Toward contempt and offerings, let your mind remain nondual.

6. When others transgress, do not scrutinize their faults.

7. Regard the various Vehicles as the One Vehicle.

8. Even upon hearing of the three lower realms, do not be afraid.

9. Regard all bodhisattvas as Tathagatas.

10. When a Buddha appears in a world complete with the five turbidities, regard it as a rare event.

“Brahmā! You should go to that land endowed with these ten dharmas.”

Brahmā Viśeṣacintin said to the Buddha Sun-Moon Radiance:

“Blessed One! I dare not utter a lion’s roar before the Tathagata. The Buddha already knows the power of my practice and teaching. I shall now go to that land endowed with these ten dharmas and cultivate them wholeheartedly.”

At that time, bodhisattvas in the land of the Buddha Sun-Moon Radiance addressed the Buddha:

“Blessed One! We have gained great benefit by not having been born in a world containing such evil beings.”

The Buddha Sun-Moon Radiance said:

“Good men! Do not speak in this way. Why? Even if a bodhisattva in this land were to cultivate the pure conduct of brahmacarya for hundreds of thousands of myriads of koṭis of kalpas, this would still not equal remaining in that land from dawn until noon without allowing an angry thought to become an obstruction. The merit of the latter is still greater.”

Thereupon, twelve thousand bodhisattvas, together with Brahmā Viśeṣacintin, addressed the Buddha:

“We too wish to go to that land endowed with these ten dharmas, so that we may see Śākyamuni Buddha.”

Then Brahmā Viśeṣacintin, together with the twelve thousand bodhisattvas, suddenly disappeared from the land of the Buddha Sun-Moon Radiance. In the brief time it takes a strong man to bend and extend his arm, they arrived in the Sahā world at the place of Śākyamuni Buddha, assembled in orderly fashion, and stood to one side.

At that time, Śākyamuni Buddha said to Bodhisattva Jālinīprabha:

“Do you see that Brahmā Viśeṣacintin?”

“Blessed One, I see him!”

The Buddha said:

“Bodhisattva Jālinīprabha, you should know: Brahmā Viśeṣacintin is foremost among bodhisattvas who pose proper questions, among bodhisattvas who skillfully discern all dharmas, among bodhisattvas who accord with the meaning of the sutras, among bodhisattvas with loving-kindness, among bodhisattvas with compassion, among bodhisattvas with sympathetic joy, among bodhisattvas with equanimity, among bodhisattvas who speak gentle words, among bodhisattvas who are free from anger, among bodhisattvas who always show concern and inquire after others’ well-being, and among bodhisattvas who resolve all doubts.”

At that time, Brahmā Viśeṣacintin, together with the twelve thousand bodhisattvas, reverently bowed at the Buddha’s feet, circumambulated the Buddha three times to the right, joined their palms toward him, and praised him in verse:

The Blessed One’s great renown

Is heard throughout the ten directions;

Wherever the Tathagata abides,

All people continually praise him.

There are other pure lands

Where the three lower realms are not even named;

Yet, forsaking such wondrous lands,

Through compassion, you were born here.

The Buddha’s wisdom is no less

Than that of all the Tathagatas;

Through the great compassion of your original vow,

You abide in this defiled and turbid land.

If someone in a pure land

Upholds the precepts for an entire kalpa,

Practicing loving-kindness for but an instant in this land

Is far more excellent.

If someone in this land

Commits offenses through body, speech, and mind,

Though deserving to fall into the three lower realms,

Those offenses may be extinguished in this very life.

Bodhisattvas born in this land

Should not be free of vigilance and fear;

Even if they incur offenses leading to the lower realms,

Their suffering will soon be brought to an end.

If the bodhisattvas of this land

Are able to preserve the Dharma,

Wherever they are born, life after life,

They will never lose right mindfulness.

Those who wish to sever bondage

And extinguish evil karma and afflictions

Should preserve the Dharma in this land

And increase omniscience.

Cultivating and upholding the Dharma of liberation

For more than koṭis of kalpas in pure lands

Does not equal doing so in this Sahā land

From dawn until noon.

I have seen the Land of Joy

And also the Land of Bliss;

There is no suffering or affliction there,

Nor even the name of suffering and affliction.

Creating merit there

Is not sufficiently rare;

But in this place of afflictions,

One can patiently endure every hardship.

Teaching that Dharma to others,

That merit is supremely excellent.

I bow to the Unsurpassed One,

Whose great compassion delivers all from suffering.

To expound the Dharma

For evil beings is exceedingly difficult.

The Buddha assembles immeasurable multitudes

From worlds throughout the ten directions.

Renowned bodhisattvas,

Never weary or sated in hearing the Dharma;

The Buddha assembles from the lands of the ten directions

Renowned bodhisattvas.

Never weary or sated in hearing the Dharma,

Like the ocean receiving all rivers;

For such people as these,

He extensively expounds the Buddha-path.

Shakra, Brahma, and the Four Heavenly Kings,

Devas, dragons, and spirits

Gather like clouds in quest of the Dharma;

According to their faith, he expounds it suitably.

Bhikshus and bhikshunis,

Good men and good women—

These four assemblies gather like clouds,

Hoping to hear the teaching expounded.

Those who delight in the Buddha Vehicle,

And pratyekabuddhas and shravakas—

The Buddha knows their innermost minds

And dispels the doubts of them all.

That the lineage of the Buddhas may not be lost

And the Three Jewels may be perpetuated—

This is the work of the bodhisattvas,

Of myself and the Dharma kings.

Their names and renown spread everywhere;

Bodhisattvas of the ten directions hear of them

And all gather together,

That the unsurpassed path may be taught.

That unsurpassed, great Dharma

Cannot be matched by the Two Vehicles.

Through the power of our faith,

We enter such a Dharma.

Its wisdom is inconceivable,

Beyond the scope of our understanding.

Although the Buddha is never wearied,

I have a request to make.

Repenting before the World-Honored One,

I pray that you expound the path of bodhi.

Chapter 2: FOUR DHARMAS

At that time, after Brahma Thinker of Benefit had spoken these verses, he addressed the Buddha:

“World-Honored One! How does a bodhisattva possess a steadfast mind that never grows weary?

“How does a bodhisattva speak truthful and certain words without regret?

“How does a bodhisattva increase the roots of goodness?

“How does a bodhisattva remain free from fear, with dignified bearing unmoved?

“How does a bodhisattva accomplish pure Dharmas?

“How does a bodhisattva skillfully know how to proceed from one stage to another?

“How does a bodhisattva skillfully employ expedient means with sentient beings?

“How does a bodhisattva teach and transform all living beings?

“How does a bodhisattva never lose the mind of bodhi, life after life?

“How can a bodhisattva practice with one-pointed mind, entirely free from admixture?

“How does a bodhisattva seek all the treasures of the Dharma?

“How does a bodhisattva skillfully escape the offenses of violating the precepts?

“How does a bodhisattva skillfully restrain and eliminate the afflictions?

“How does a bodhisattva fully enter into a great assembly?

“How does a bodhisattva know how to practice the gift of Dharma?

“How does a bodhisattva attain complete strength without losing roots of goodness?

“How can a bodhisattva, without being taught by others, personally practice the six paramitas?

“How can a bodhisattva relinquish meditative concentration in order to be reborn in the Desire Realm?

“How does a bodhisattva attain the stage of non-retrogression within the Buddha’s Dharma?

“How does a bodhisattva avoid severing the seeds of Buddhahood?”

The World-Honored One then praised Brahma Thinker of Benefit:

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

“World-Honored One! We wish to hear them.”

The Buddha told Brahma Thinker of Benefit:

“A bodhisattva practices four Dharmas through which the mind becomes steadfast and never grows weary. What are the four?

1. Giving rise to great compassion for all sentient beings.

2. Being diligent and never indolent.

3. Faithfully understanding that samsara is like a dream and an illusion.

4. Correctly understanding the wisdom of the Buddha. A bodhisattva who possesses these four Dharmas has a steadfast mind that never grows weary.

“O Brahma! A bodhisattva practices four Dharmas that make his words certain and free from regret. What are the four?

1. Resolutely expounding that all dharmas are without self.

2. Resolutely expounding that the dwelling place of sentient beings cannot provide peace and happiness.

3. Resolutely praising the Mahayana.

4. Resolutely expounding that the karmic results of meritorious and sinful deeds are never lost.

“O Brahma! A bodhisattva practices four Dharmas that increase roots of goodness. What are the four?

1. Observing the precepts.

2. Learning extensively.

3. Giving.

4. Renouncing the household life and cultivating the path.

“O Brahma! A bodhisattva practices four Dharmas through which he remains free from fear and his dignified bearing is always composed. What are the four?

1. Being deprived of gain and support.

2. Being subjected to ill repute.

3. Being assailed by slander and humiliation.

4. Being tormented by suffering and distress.

“O Brahma! A bodhisattva practices four Dharmas that enable him to accomplish pure Dharmas. What are the four?

1. Instructing others so that they believe in karmic offenses and merits.

2. Giving without seeking reward.

3. Preserving the true Dharma.

4. Using wisdom to teach and transform others.

“O Brahma! When a bodhisattva practices four Dharmas, he skillfully knows how to proceed from one stage to another. What are the four?

1. Having planted roots of goodness in the distant past.

2. Remaining far removed from faults.

3. Skillfully knowing how to employ expedient means in dedicating merit.

4. Diligently and energetically carrying out the work of teaching and transformation.

“O Brahma! When a bodhisattva practices four Dharmas, he clearly knows all expedient means. What are the four?

1. Conforming to the minds and inclinations of sentient beings.

2. Giving rise to a mind of sympathetic joy in the merits of others.

3. Repenting in order to eliminate faults.

4. Wholeheartedly entreating the Buddhas to teach.

“O Brahma! A bodhisattva practices four Dharmas in order to skillfully teach and transform sentient beings. What are the four?

1. Always wishing that sentient beings obtain benefit and happiness.

2. Relinquishing his own preferences.

3. Being gentle-minded, patient, and forbearing.

4. Eliminating arrogance.

“O Brahma! A bodhisattva practices four Dharmas in order never to lose the mind of bodhi, life after life. What are the four?

1. Constantly recollecting the Buddhas.

2. Directing all the merit he creates toward increasing the mind of bodhi.

3. Drawing near to good spiritual friends.

4. Praising the Dharma of the Mahayana.

“O Brahma! A bodhisattva possesses four Dharmas by which he can practice with one-pointed mind, free from admixture. What are the four?

1. Remaining far removed from the mind of a shravaka.

2. Remaining far removed from the mind of a pratyekabuddha.

3. Seeking the Dharma without weariness.

4. After hearing the Dharma, expounding it for others.

“O Brahma! A bodhisattva practices four Dharmas in order to seek and attain all the treasures of the Dharma. What are the four?

1. Regarding the Dharma of arising as precious because it is difficult to attain.

2. Regarding the Dharma of arising as medicine with which to cure the illnesses of sentient beings.

3. Regarding the Dharma of arising as wealth and benefit because it is never lost.

4. Regarding the Dharma of cessation as the means to eliminate all suffering and realize nirvana.

“O Brahma! A bodhisattva practices four Dharmas in order to escape completely from the offenses of violating the precepts. What are the four?

1. Realizing patience regarding the non-arising of dharmas, because dharmas do not come.

2. Attaining patience regarding non-cessation, because dharmas do not go.

3. Realizing patience regarding causes and conditions, because he knows that all dharmas arise through causes and conditions.

4. Attaining patience regarding non-abiding, because the continuum of mind is not different. These are the four.

“O Brahma! A bodhisattva practices four Dharmas in order to skillfully restrain the afflictions. What are the four?

1. Right mindfulness.

2. Guarding the sense faculties.

3. Attaining the wondrous power of wholesome Dharmas.

4. Dwelling alone in a secluded place.

“O Brahma! A bodhisattva practices four Dharmas in order to skillfully enter a great assembly. What are the four?

1. Seeking the Dharma rather than seeking to prevail over others.

2. Having a reverent mind free from arrogance.

3. Seeking only the Dharma that brings benefit, without displaying himself.

4. Teaching wholesome Dharmas to others without hoping for gain.

“O Brahma! A bodhisattva practices four Dharmas in order to skillfully reveal and bestow the gift of Dharma. What are the four?

1. Preserving the Dharmas.

2. Using wisdom to benefit himself and others.

3. Practicing the Dharma of a virtuous person.”

4. Instructing People Concerning Defilement and Purity.

O Brahma! A bodhisattva practices four dharmas whereby, first of all, he acquires the strength of patience without losing his roots of goodness. What are the four?

1. Seeing the shortcomings of others without regarding them as faults.

2. Always cultivating loving-kindness toward those who are angry.

3. Always expounding the dharmas of causes and conditions.

4. Always being mindful of the path to enlightenment.

O Brahma! A bodhisattva practices four dharmas whereby, without being taught by others, he is himself able to cultivate the six paramitas. What are the four?

1. Guiding others through giving.

2. Not disclosing the offenses of those who have broken the precepts.

3. Skillfully knowing how to gather the various dharmas in order to teach and transform sentient beings.

4. Clearly understanding the profound dharmas.

O Brahma! A bodhisattva practices four dharmas whereby he is able to emerge from meditative concentration and be reborn in the Desire Realm. What are the four?

1. Having a gentle and harmonious mind.

2. Attaining the faculties and powers.

3. Not abandoning any sentient being.

4. Skillfully cultivating the wondrous power of wisdom and skillful means.

O Brahma! A bodhisattva practices four dharmas whereby, within the Dharma of the Buddhas, he attains the stage of non-retrogression. What are the four?

1. Undergoing immeasurable births and deaths.

2. Making offerings to immeasurable Buddhas.

3. Cultivating immeasurable loving-kindness.

4. Having faithful understanding of the wisdom of immeasurable Buddhas.

O Brahma! A bodhisattva practices four dharmas whereby he does not sever the seeds of Buddhahood. What are the four?

1. His vows never regress.

2. He teaches the practice of giving.

3. He is always diligent.

4. He devotes his mind to practicing the Buddha path.

These are the four dharmas practiced by a bodhisattva so that the seed of Buddhahood is not lost.

When the Buddha expounded this chapter on the four dharmas, twenty-two thousand devas and humans all aroused the mind of bodhi and sought the attainment of unsurpassed, complete, perfect enlightenment; five thousand people attained the acceptance of the non-arising of dharmas; and the bodhisattvas who had come from the ten directions scattered celestial flowers as offerings to the Buddha. Countless flowers appeared, filling the entire great trichiliocosm.

Chapter 4: CLEAR UNDERSTANDING OF THE DHARMAS

(Part 1)

The Buddha again addressed Brahma Si Yi:

“The Tathagata has transcended the world, yet he also teaches the suffering, origin, cessation, and path of the world.

“O Brahma! The five skandhas are called the suffering of the world; attachment to the five skandhas is called the origin of the world. The cessation of the five skandhas is called the cessation of the world. Seeking to understand the five skandhas by means of the nondual Dharma is called the path to the cessation of the world.

“O Brahma! The designation ‘five skandhas’ is merely words. To grasp distinguishing characteristics therein and give rise to views is called the suffering of the world. Not relinquishing those views is called the origin of the world. Seeing the intrinsic characteristics of those views is called the cessation of the world. Whatever path one follows without grasping those views is called the path to the cessation of the world.

“O Brahma! For this reason, I once taught the non-Buddhist seers: ‘O seers, within your own bodies, I have taught that the suffering, origin, cessation, and path of the world are fully present.’”

At that time, Brahma Si Yi said to the Buddha:

“Blessed One! Of the Four Noble Truths that have been taught, what are the true Noble Truths?”

“O Brahma! Suffering is not called a Noble Truth; the origin of suffering is not called a Noble Truth; the cessation of suffering is not called a Noble Truth; and the path to the cessation of suffering is not called a Noble Truth. Why is this?

If suffering were a Noble Truth, then all animals, such as oxen and donkeys, would possess the Noble Truth of suffering. If origin were a Noble Truth, then wherever sentient beings are born, they would possess the Noble Truth of origin. Why?

Because it is through origin that they are born among the various destinies. If the cessation of suffering were a Noble Truth, then those who contemplate cessation and speak of annihilation would all possess the Noble Truth of cessation. If the path were a Noble Truth, then all conditioned dharmas upon which one relies would possess the Noble Truth of the path.

“O Brahma! For this reason, you should know that the Noble Truths are not suffering, origin, cessation, and the path. To know that suffering is unborn is the Noble Truth of suffering. To know that origin does not come together is the Noble Truth of origin. Within the Dharma of complete cessation, to know that there is neither arising nor cessation is the Noble Truth of cessation. To be impartial toward all dharmas and realize the path by means of the nondual Dharma is the Noble Truth of the path.

“O Brahma! The true Noble Truth is free from falsity. Falsity consists in clinging to a self, a person, a sentient being, or a life span; clinging to one who is nurtured; clinging to existence or nonexistence; clinging to arising or cessation; and clinging to samsara or nirvana.

“O Brahma! If a practitioner thinks, ‘I see and understand suffering,’ that is false; ‘I have severed its origin,’ that is false; ‘I have realized cessation,’ that is false; or ‘I have cultivated the path,’ that is false. Why? Because such a person has lost the mindful protection of the Buddhas and is therefore said to be false. What does it mean to receive the mindful protection of the Buddhas? It means not being mindful of any dharma. If a practitioner abides in such mindfulness, he does not abide in any characteristic. If he does not abide in any characteristic, he abides in ultimate reality. To abide in ultimate reality is called not abiding in mind. If he does not abide in mind, that person is called one who speaks truthfully, not one who speaks falsely.

“O Brahma! Thus you should know: that which is neither Buddha nor false is called the Noble Truth.

“O Brahma! Reality is wholly true. Whether or not a Buddha appears, the Dharma-nature always abides; that is, the nature of samsara and the nature of nirvana are eternally true. Why? Because nirvana is not attained apart from samsara; therefore it is called the Noble Truth. One who realizes the Four Noble Truths in this way is said to speak the truthful words of the world.

“O Brahma! In a future age, there will be bhiksus who do not cultivate the body, precepts, mind, or wisdom. They will say that the characteristic of samsara is the truth of suffering; that the conjunction of conditions is the truth of origin; that the Dharma of cessation is the truth of cessation; and that seeking characteristics by means of dual dharmas is the truth of the path. If they claim this was spoken by the Buddha, the Tathagata declares them fools belonging to the faction of non-Buddhists. The Tathagata is not their teacher, and they are not my disciples. They have fallen into a false path and abandoned the true Dharma; hence what they teach is called a truth of existence.

“O Brahma! Consider this: when I sat at the place of enlightenment, I did not attain any dharma as either true or false. If I did not attain any dharma, then is there any dharma that I could discuss, expound, teach, or use to transform the assembly?”

Brahma replied:

“No, Blessed One!”

“O Brahma! Because the dharmas cannot be apprehended, they are devoid of intrinsic nature. The enlightenment of the Tathagata likewise bears the characteristic of freedom from craving.”

At that time, Brahma Si Yi said to the Buddha:

“Blessed One! If the Tathagata does not apprehend any dharma, what benefit is there in saying that the Tathagata attained bodhi and is called the Buddha?”

The Buddha said:

“O Brahma! What do you think? Regarding the Dharma taught by the Tathagata, whether conditioned or unconditioned, is that Dharma true or false?”

Brahma replied:

“That Dharma is false, not real.”

The Buddha said:

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

Brahma replied:

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

The Buddha asked:

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

Brahma replied:

“There is no one who realizes it.”

The Buddha said:

“O Brahma! When the Tathagata sat at the seat of enlightenment, he fully realized only the emptiness of the afflictions that arise from delusion and false discrimination. He attained this through non-attainment, and knew it through non-knowing. Why is this? Because the Dharma I realized cannot be seen, heard, known, understood, grasped, or clung to; it cannot be expounded or questioned. It transcends all characteristics of dharmas, is without language, speech, or written words, and there is no path by which it may be taught.

“O Brahma! This Dharma is thus like empty space. Do you wish to obtain benefit from such a Dharma?”

Brahma replied:

“No, World-Honored One! The Buddhas, the Tathagatas, are truly rare. Having accomplished the unprecedented Dharma, deeply entered great loving-kindness and great compassion, and realized such a Dharma characterized by quiescent cessation, they then use written words and spoken language to teach others to realize it.

“World-Honored One! If anyone hears this Dharma and is able to believe and understand it, one should know that such a person has not come from meager merit.

“World-Honored One! This Dharma is difficult for all the world to believe. Why is this?

The world clings to real existence, yet this Dharma is neither real nor false. The world clings covetously, yet this Dharma is neither Dharma nor non-Dharma. The world clings to nirvana, yet this Dharma is neither samsara nor nirvana.

The world clings to wholesome dharmas, yet this Dharma is neither wholesome nor unwholesome. The world covetously clings to pleasant dharmas, yet this Dharma is neither suffering nor pleasure. The world covetously clings to the appearance of a Buddha in the world, yet in this Dharma there is neither a Buddha appearing in the world nor nirvana.

Although the Dharma is taught, this Dharma has no characteristic that can be expounded. Although the Sangha spoken of is praised, the Sangha itself is unconditioned. Therefore, this Dharma is difficult for all the world to believe and accept.

“It is as difficult to believe as fire appearing within water or water appearing within fire. Likewise, that bodhi exists within the afflictions and the afflictions exist within bodhi is also difficult to believe. Why is this? Because the Tathagata has realized the nature of those false afflictions, there is no Dharma that he has not realized. The Dharma he teaches is also without form or characteristic. Although there is knowing, there is no discrimination; although nirvana is realized, there is no final extinction.

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

“One should know that such a person has drawn near to immeasurable Buddhas.

“One should know that such a person has made offerings to immeasurable Buddhas.

“One should know that such a person is protected and kept in mind by spiritual benefactors.

“One should know that such a person possesses vast resolve.

“One should know that such a person has deep and abundant roots of goodness.

“One should know that such a person has preserved the treasury of the Buddhas’ Dharma.

“One should know that such a person skillfully reflects so as to give rise to wholesome karma.

“One should know that such a person belongs to a noble lineage and has been born into the family of the Tathagata.

“One should know that such a person practices great relinquishment and relinquishes all afflictions.

“One should know that such a person has attained the wondrous power of upholding the precepts, rather than the power of the afflictions.

“One should know that such a person has attained the wondrous power of patience, rather than the destructive power of anger.

“One should know that such a person has attained the wondrous power of diligence and is no longer indolent.

“One should know that such a person has attained the wondrous power of meditative concentration and has eliminated all evil states of mind.

“One should know that such a person has attained the wondrous power of wisdom and has left far behind every wrong and pernicious view.

“One should know that such a person can no longer be disturbed by any evil mara.

“One should know that such a person cannot be harmed by any hostile adversary.

“One should know that such a person does not deceive the world.

“One should know that such a person speaks truthfully and skillfully expounds the characteristics of all dharmas.

“One should know that such a person speaks words of certain truth and skillfully expounds the ultimate meaning.

“One should know that such a person is always protected and kept in mind by the Buddhas.

“One should know that such a person is always gentle and harmonious, bringing forth peace and happiness in every circumstance.

“One should know that such a person is called wealthy and noble, being fully endowed with the riches of the noble ones.

“One should know that such a person is always content and practices so as to develop the lineage of Buddhahood.

“One should know that such a person is easily satisfied and easily supported, having abandoned all covetous attachment.

“One should know that such a person’s mind is secure and has reached the other shore.

“One should know that such a person has brought across those who had not yet been brought across.

“One should know that such a person has explained the Dharma to those who did not yet understand.

“One should know that such a person has brought peace and happiness to those who had not yet attained peace and happiness.

“One should know that such a person has instructed those who had not yet attained quiescent cessation in the Dharma of quiescent cessation.

“One should know that such a person is able to reveal the right path.

“One should know that such a person is able to expound the Dharma of liberation.

“One should know that such a person is a great king of physicians who thoroughly knows every kind of medicine.

“One should know that such a person is like excellent medicine, skillfully curing all illnesses.

“One should know that such a person possesses steadfast wisdom.

“One should know that such a person possesses utterly indestructible wondrous power.

“One should know that such a person possesses the power of diligence and does not depend upon the guidance of others.

“One should know that such a person is like a lion and is utterly fearless.

“One should know that such a person is like a king of elephants, with a well-tamed mind.

“One should know that such a person is like a well-trained elephant, with a compliant mind.

“One should know that such a person is like a lord of bulls who can lead his herd.

“One should know that such a person has attained great strength and can vanquish hostile maras.

“One should know that such a person is a great being who remains fearless amid great assemblies.

“One should know that such a person does not fear calamity, having attained the Dharma of fearlessness.

“One should know that such a person no longer fears danger and expounds the Dharma of ultimate truth.

“One should know that such a person is fully endowed with pure dharmas, like the full moon.

“One should know that such a person has attained wisdom that shines like sunlight.

“One should know that such a person dispels all darkness like one bearing a bright torch.

“One should know that such a person delights in practicing equanimity and remains far removed from love and hatred.

“One should know that such a person sustains sentient beings like the great earth.

“One should know that such a person washes away all dust and defilement, like water.

“One should know that such a person is like fire, burning away every stirring of thought.

“One should know that such a person is unobstructed with regard to the Dharma, like the blowing wind.

“One should know that such a person’s mind is unmoving like Mount Sumeru.

“One should know that such a person’s mind is ever steadfast like Vajra Mountain.

“One should know that when such a person debates with followers of other paths, nothing can cause him to waver.

“One should know that neither shravakas nor pratyekabuddhas can equal such a person.

“One should know that such a person possesses an abundance of true Dharma, like the great ocean.

“One should know that such a person’s afflictions cannot manifest, like Ba-đà-la.

“One should know that such a person never grows weary in seeking the Dharma.

“One should know that such a person knows contentment through wisdom.

“One should know that such a person can turn the Dharma wheel like a wheel-turning king.

“One should know that such a person’s physical form is splendid, like that of Sakra, Lord of the Devas.

“One should know that such a person’s mind is sovereign and free, like that of Brahma, King of the Devas.

“One should know that the voice with which such a person teaches the Dharma is like a peal of thunder.

“One should know that such a person showers down the ambrosia of Dharma like pouring rain.

“One should know that such a person can cause the factors of enlightenment, the faculties, and the undefiled powers to increase.

“One should know that such a person has crossed beyond the mire of samsara.

“One should know that such a person has entered the wisdom of the Buddha.”

One should know that such a person has drawn near to the Buddha’s place of enlightenment.

One should know that such a person is widely learned and possesses knowledge beyond compare.

One should know that such a person is immeasurable, having transcended all reckoning.

One should know that such a person possesses unobstructed wisdom and eloquence.

One should know that such a person has attained steadfast recollection and acquired dharani.

One should know that such a person understands the profound workings of sentient beings’ minds.

One should know that such a person has attained the wondrous power of wisdom to rightly contemplate all dharmas and penetrate their profound meaning and principles.

One should know that such a person is always diligent and vigorous, bringing benefit and peace to the world.

One should know that such a person has transcended the world.

One should know that such a person, like a lotus flower, is never tainted by defilement.

One should know that such a person is not obscured by worldly dharmas.

One should know that such a person is always cherished by those of keen faculties.

One should know that such a person is revered by the widely learned.

One should know that such a person is always remembered by the wise.

One should know that such a person receives offerings from devas and humans.

One should know that such a person is respectfully venerated and bowed to by meditators.

One should know that such a person is highly esteemed by the virtuous and worthy.

One should know that such a person is admired by sravakas and pratyekabuddhas.

One should know that such a person takes no delight in lesser practices.

One should know that such a person neither conceals faults nor displays merits.

One should know that such a person is always complete in dignified conduct, causing others to give rise to a mind of purity.

One should know that such a person’s physical form is upright and dignified, inspiring delight in all who behold it.

One should know that such a person possesses great majestic virtue and is revered by everyone.

One should know that such a person adorns the body with the thirty-two marks.

One should know that such a person can perpetuate the lineage of the Buddhas.

One should know that such a person can safeguard and uphold the treasure of the Dharma.

One should know that such a person can make offerings to the Sangha.

One should know that such a person beholds the Buddhas.

One should know that such a person realizes patience with regard to dharmas.

One should know that such a person receives a prediction of Buddhahood through attaining the wisdom of a Buddha.

One should know that such a person is fully endowed with the three kinds of patience.

One should know that such a person securely abides at the seat of enlightenment.

One should know that such a person can vanquish the armies of Mara.

One should know that such a person realizes omniscient wisdom in all its aspects.

One should know that such a person can turn the Dharma wheel.

One should know that such a person has performed a great many deeds of a Buddha.

If a person believes in and understands the meaning of the Dharma in this way, without fear, doubt, or anxiety, and attains such merits, then concerning the supremely profound, difficult-to-understand, difficult-to-believe, difficult-to-know, and difficult-to-enter attainment of the Buddhas’ unsurpassed perfect enlightenment, that person is able to believe, accept, uphold, read, recite, comprehend, and thoroughly penetrate it; expound it widely for others; cultivate in accordance with what has been taught; and also teach others to cultivate according to the Buddha’s words. Even if the Tathagata were to spend an entire kalpa, or somewhat less than a kalpa, explaining the merits of such a person, they could not be exhausted.