思益梵天所問經

Chapter 4: CLEAR UNDERSTANDING OF ALL DHARMAS

(Part 2)

The Buddha said to Brahma:

“How could you expound that person’s merit as the Tathagata knows it through unobstructed wisdom? That person’s merit surpasses even what you have described. If a person can thoroughly comprehend the words, language, phrases, and letters taught by the Tathagata; accord with them without contradiction; harmonize them into a unity; follow their meaning rather than their words and letters; clearly understand the corresponding characteristics of language; and know what language the Tathagata uses to teach the Dharma, according to what is appropriate he teaches the Dharma, by what skillful means he teaches the Dharma, through what Dharma gateway he teaches the Dharma, and with what great compassion he teaches the Dharma—

“O Brahma! If a bodhisattva can clearly understand that the Tathagata teaches by means of five powers, that bodhisattva can perform the work of the Buddhas.”

Brahma asked:

“What are the five powers employed by the Tathagata?”

The Buddha replied:

1. Verbal exposition.

2. Adaptation to what is appropriate.

3. Skillful means.

4. Dharma gateways.

5. Great compassion.

“These are the five powers employed by the Tathagata, which no shravaka or pratyekabuddha can attain.”

“World-Honored One! What is verbal exposition?”

The Buddha replied:

“O Brahma! The Tathagata teaches dharmas of the past, dharmas of the present, dharmas of the future, defiled dharmas, pure dharmas, worldly dharmas, supramundane dharmas, blameworthy dharmas, blameless dharmas, contaminated dharmas, uncontaminated dharmas, conditioned dharmas, unconditioned dharmas, and the dharmas of self, person, sentient being, lifespan, attainment, birth and death, and nirvana. Brahma, you should know that these are forms of verbal exposition.

They are like the speech of an illusory person, which has no certainty; like speech in a dream, which is false; like an echo issuing from empty space; like an image formed through the convergence of conditions; like a reflection in a mirror, though the object cannot enter the mirror; like a mirage, arising from inverted perception; and like empty space, neither arising nor ceasing. You should know that such speech has no object of which to speak, for the characteristics of all dharmas cannot be expressed.

“O Brahma! If a bodhisattva can understand verbal expositions in this way, then although employing every mode of discourse, he does not cling to any dharma. Because he does not cling, he acquires unobstructed eloquence. With this unobstructed eloquence, he may teach the Dharma throughout kalpas as numerous as the sands of the Ganges without ever exhausting it or encountering obstruction. None of the verbal expositions he employs destroys the Dharma-nature, nor does he become attached to the Dharma-nature.

“O Brahma! This is called the Tathagata’s verbal exposition.”

Brahma asked:

“World-Honored One! What is adaptation to what is appropriate?”

The Buddha taught:

“With regard to defiled dharmas, the Tathagata teaches their aspect of purity; with regard to pure dharmas, he teaches their aspect of defilement. A bodhisattva should know that the Tathagata teaches the Dharma in this manner, adapting it to what is appropriate.

“O Brahma! What does it mean to teach the aspect of purity with regard to defiled dharmas? It is because sentient beings do not understand that the nature of all dharmas has never been defiled. What does it mean to teach the aspect of defilement with regard to pure dharmas? It is to teach the aspect of attachment to pure dharmas.

“O Brahma! I say that generosity itself is nirvana. Ordinary people without wisdom cannot understand teachings given according to what is appropriate.

A bodhisattva should contemplate as follows: Through generosity, one will later obtain the merit of wealth and nobility, yet within this there is no dharma that can be apprehended, because these things continually change from one thought-moment to the next. That which does not pass from one thought-moment to the next is the true characteristic of all dharmas, and the true characteristic of all dharmas is nirvana. Observance of the precepts is nirvana because it is neither fabricated nor arisen.

Patience is nirvana because each thought-moment immediately ceases. Diligence is nirvana because there is no object to be grasped. Meditative concentration is nirvana because there is no attachment to the savor of meditation.

Wisdom is nirvana because it does not grasp characteristics. Desire is the ultimate reality because the nature of all dharmas is free from desire. Anger is the ultimate reality because the nature of all dharmas is free from anger.

Delusion is the ultimate reality because the nature of all dharmas is free from delusion. Birth and death are nirvana because there is neither regression nor arising. Nirvana is birth and death because of attachment.

Truthful speech is falsehood because it gives rise to views concerning language. Falsehood is truthful speech because this pertains to those of overweening pride.

“Furthermore, O Brahma! Because the Tathagata adapts to what is appropriate, he may declare of himself, ‘I teach the view of permanence’; or declare, ‘I teach the view of annihilation’; or declare, ‘I teach nonaction’; or declare, ‘I teach wrong views’; or declare, ‘I teach disbelief’; or declare, ‘I teach ingratitude’; or declare, ‘I teach intolerance’; or declare, ‘I teach nonacceptance.’ In truth, the Tathagata possesses none of these things.

You should know that these are the Tathagata’s teachings of the Dharma adapted to what is appropriate, intended to cause sentient beings to abandon overweening pride. If a bodhisattva thoroughly comprehends the Tathagata’s teachings given according to what is appropriate, then, upon hearing that a Buddha appears in the world, he believes and accepts it, upholds it, and teaches sentient beings about the karmic result of a body produced through wholesome karma.

Upon hearing that no Buddha appears in the world, he also believes, accepts, and upholds it, because he knows the Dharma-nature body of all Buddhas. Upon hearing that the Buddha teaches the Dharma, he also believes, accepts, and upholds it, because sentient beings delight in words and letters. Upon hearing that the Buddha does not teach the Dharma, he also believes, accepts, and upholds it, because he knows that the nature of all dharmas cannot be expressed.

Upon hearing that nirvana exists, he also believes, accepts, and upholds it, because all inversions arising from afflictions are extinguished. Upon hearing that nirvana does not exist, he also believes, accepts, and upholds it, because all dharmas lack the characteristics of arising and ceasing. Upon hearing that sentient beings exist, he also believes, accepts, and upholds it, because this accords with the domain of conventional truth.

Upon hearing that no sentient beings exist, he also believes, accepts, and upholds it, because this accords with the domain of ultimate truth.

“O Brahma! A bodhisattva who skillfully understands in this way the Tathagata’s teachings adapted to what is appropriate no longer has doubts or fears concerning any utterance and can also benefit immeasurable sentient beings.”

Brahma asked:

“World-Honored One! What are skillful means?”

The Buddha taught:

“For the sake of sentient beings, the Tathagata teaches that generosity brings the merit of wealth and nobility; that observance of the precepts leads to birth in the heavenly realms; that patience brings a body endowed with excellent features; that diligence brings the fulfillment of merit; that meditative concentration brings the joy of the Dharma; that wisdom enables one to abandon all afflictions; that extensive learning brings wisdom; that practicing the ten wholesome deeds brings the blessed recompense of happiness among humans and devas; that loving-kindness, compassion, sympathetic joy, and equanimity lead to birth in the Brahma realm;

that meditative concentration brings wisdom in accordance with reality, and that by acquiring wisdom in accordance with reality one realizes the fruit of the path; that those who are still in training attain the state beyond training; that the fruit of pratyekabuddhahood brings offerings; that the fruit of Buddhahood brings immeasurable wisdom; and that nirvana extinguishes all suffering and distress.”

O Brahma! The Tathagata employs such skillful means to teach sentient beings. In truth, the Tathagata does not cling to a self, a person, a sentient being, or a lifespan. He neither apprehends generosity nor apprehends stinginess; neither clings to observance of the precepts nor clings to violation of the precepts; neither clings to patience nor clings to anger; neither clings to diligence nor clings to indolence; neither clings to meditative concentration nor clings to a distracted mind; neither clings to wisdom nor clings to the fruition of wisdom; neither clings to bodhi nor clings to nirvana; neither clings to suffering nor clings to happiness.

O Brahma! If sentient beings, upon hearing this Dharma, diligently practice with vigor, what benefit do they attain? Though they diligently practice with vigor, they do not cling to any of those dharmas. Nor do they cling to or apprehend the fruitions of stream-enterer, once-returner, non-returner, arhat, pratyekabuddha, and unsurpassed perfect enlightenment, even up to nirvana without remainder.

O Brahma! This is called the Tathagata’s skillful means of teaching the Dharma. Regarding this skillful means of teaching the Dharma, bodhisattvas should diligently exert themselves so that sentient beings may gain abundant benefit from that Dharma.

Brahma said:

“Blessed One! What is the Tathagata’s Dharma gateway?”

The Buddha said:

“The eye is a gateway to liberation; the ear, nose, tongue, body, and mind are also gateways to liberation. Why is this so? Because the eye is empty, without self and without anything belonging to a self; its nature is suchness. The ear, nose, tongue, body, and mind are likewise empty, without self and without anything belonging to a self; their nature is also suchness.

“O Brahma! You should know that all the ayatanas enter this gateway to liberation. When practiced rightly, there is no falsity. Form, sound, scent, taste, touch, and dharmas are likewise so; all dharmas enter this Dharma gateway. It is the Dharma gateway of emptiness, signlessness, and non-action; the Dharma gateway of non-arising; the Dharma gateway of non-cessation; the Dharma gateway of coming from nowhere; the Dharma gateway of going nowhere; the Dharma gateway of non-retrogression; the Dharma gateway of non-origination; the Dharma gateway whose nature is eternally pure; and the Dharma gateway free from inherent existence.

“O Brahma! Through every kind of written expression, the Tathagata has revealed the gateway to liberation. Why is this so? Because all written expressions and spoken words are neither conjoined nor operative, and their nature is originally profound and hidden.

“O Brahma! You should know that through every kind of written expression, the Tathagata has taught the Four Noble Truths and the gateway to liberation. The Tathagata has taught the undefiled Dharma, through which all dharmas enter liberation and beings are caused to abide in nirvana. This is called the Tathagata’s teaching of the Dharma that enters the Dharma gateway. Bodhisattvas should cultivate and study this Dharma gateway.”

Brahma said:

“Blessed One! What is great compassion?”

The Buddha said:

“The Tathagata employs thirty-two kinds of great compassion to liberate sentient beings. What are the thirty-two?

1. All dharmas are without self, yet sentient beings neither believe nor understand this and hold that a real self exists. Regarding this, the Tathagata gives rise to great compassion.

2. All dharmas are without a sentient being, yet sentient beings hold that a sentient being exists. Regarding this, the Tathagata gives rise to great compassion.

3. All dharmas are without a lifespan, yet sentient beings hold that a lifespan exists. Regarding this, the Tathagata gives rise to great compassion.

4. All dharmas are without a person, yet sentient beings hold that a person exists. Regarding this, the Tathagata gives rise to great compassion.

5. All dharmas have no real existence, yet sentient beings hold that they truly exist. Regarding this, the Tathagata gives rise to great compassion.

6. All dharmas are without abiding, yet sentient beings hold that there is abiding. Regarding this, the Tathagata gives rise to great compassion.

7. All dharmas have no refuge, yet sentient beings delight in having a place of refuge. Regarding this, the Tathagata gives rise to great compassion.

8. All dharmas are without anything belonging to a self, yet sentient beings cling to possessions of a self. Regarding this, the Tathagata gives rise to great compassion.

9. All dharmas are without bondage, yet sentient beings hold that bondage exists. Regarding this, the Tathagata gives rise to great compassion.

10. All dharmas are without grasping at characteristics, yet sentient beings hold that characteristics can be grasped. Regarding this, the Tathagata gives rise to great compassion.

11. All dharmas are unborn, yet sentient beings hold that there is birth. Regarding this, the Tathagata gives rise to great compassion.

12. All dharmas are without rebirth, yet sentient beings hold that there is rebirth. Regarding this, the Tathagata gives rise to great compassion.

13. All dharmas are undefiled, yet sentient beings hold that defilement exists. Regarding this, the Tathagata gives rise to great compassion.

14. All dharmas are free from taint, yet sentient beings hold that taint exists. Regarding this, the Tathagata gives rise to great compassion.

15. All dharmas are free from anger, yet sentient beings hold that anger exists. Regarding this, the Tathagata gives rise to great compassion.

16. All dharmas are free from delusion, yet sentient beings hold that delusion exists. Regarding this, the Tathagata gives rise to great compassion.

17. All dharmas come from nowhere, yet sentient beings hold that there is a place from which they come. Regarding this, the Tathagata gives rise to great compassion.

18. All dharmas go nowhere, yet sentient beings hold that there is a place to which they go. Regarding this, the Tathagata gives rise to great compassion.

19. All dharmas are without origination, yet sentient beings hold that there is origination. Regarding this, the Tathagata gives rise to great compassion.

20. All dharmas are free from conceptual proliferation, yet sentient beings hold that conceptual proliferation exists. Regarding this, the Tathagata gives rise to great compassion.

21. All dharmas are empty, yet sentient beings hold that they exist. Regarding this, the Tathagata gives rise to great compassion.

22. All dharmas are signless, yet sentient beings hold that they possess characteristics. Regarding this, the Tathagata gives rise to great compassion.

23. All dharmas are uncreated, yet sentient beings hold that there is creation. Regarding this, the Tathagata gives rise to great compassion.

24. The world is continually bound up with anger and contention. Regarding this, the Tathagata gives rise to great compassion.

25. Because of wrong views and inverted perceptions, the world practices mistaken paths. Wishing to cause beings to abide in the true path, the Tathagata therefore gives rise to great compassion.

26. The world is fierce, greedy, and insatiable, and beings consequently seize things from one another. Wishing sentient beings to abide in the seven noble treasures—faith, morality, learning, generosity, wisdom, and so forth—the Tathagata gives rise to great compassion regarding this.

27. Sentient beings are constantly bound by wealth, family, livelihood, and emotional attachments, and regard these fragile and easily perishable things as secure. Wishing sentient beings to realize clearly that all things are impermanent, the Tathagata gives rise to great compassion regarding this.

28. The bodies of sentient beings are their enemies, yet they crave and nurture those bodies, regarding them as good friends. Wishing sentient beings to gain right understanding, extinguish all suffering, and attain the ultimate end of nirvana, the Tathagata gives rise to great compassion regarding this.

29. Sentient beings delight in deceitful speech and lead lives that are not upright. Wishing sentient beings to practice right livelihood, the Tathagata gives rise to great compassion regarding this.

30. Sentient beings cling to suffering and dwell in the impure household life. In order to enable sentient beings to escape the three realms, the Tathagata should arouse great compassion toward this.

31. All dharmas arise from causes and conditions, yet sentient beings become indolent regarding the liberating Dharma of the noble ones. In order to expound the Dharma of diligence, causing them to delight in the Dharma of liberation, the Tathagata should arouse great compassion toward this.

32. Sentient beings abandon supreme unobstructed wisdom and seek only the teachings of the Two Vehicles. In order to guide sentient beings, causing them to bring forth the vast mind that takes the Buddha-Dharma as its object, the Tathagata should arouse great compassion toward this.

O Brahma! For the sake of these sentient beings, the Tathagata arouses these thirty-two kinds of great compassion; therefore, the Tathagata is called one who practices great compassion. If a bodhisattva can constantly cultivate such a mind of great compassion toward all beings, that bodhisattva has entered the stage of non-retrogression, is a great field of merit, is endowed with majestic virtue, and constantly benefits all sentient beings.

When this Dharma gateway of Great Compassion was expounded, thirty-two thousand people all brought forth the bodhicitta that seeks the attainment of unsurpassed, complete and perfect enlightenment, and eight thousand bodhisattvas attained patience with regard to the non-arising of dharmas.

Chapter 6: QUESTIONS AND DISCUSSION

At that time, the Elder Mahakasyapa addressed the Buddha:

“Blessed One! How long will it be before Bodhisattva Jalamprabha attains unsurpassed, complete and perfect enlightenment?”

The Buddha told the Venerable Mahakasyapa:

“You should personally ask Bodhisattva Jalamprabha.”

The Elder Kasyapa then asked Bodhisattva Jalamprabha:

“Bodhisattva! How long will it be before you attain unsurpassed, complete and perfect enlightenment?”

Bodhisattva Jalamprabha said:

“Elder Mahakasyapa! If someone were to ask a person conjured by an illusionist, ‘How long will it be before you attain unsurpassed, complete and perfect enlightenment?’ how would that conjured person reply?”

The Elder Mahakasyapa said:

“Bodhisattva! Since the person conjured by the illusionist has no determinate characteristic, how could he reply?”

Bodhisattva Jalamprabha said:

“Elder Mahakasyapa! All dharmas are likewise like a person conjured by an illusionist and have no determinate characteristic. Who, then, could be asked, ‘How long will it be before you attain unsurpassed, complete and perfect enlightenment?’”

The Elder Mahakasyapa said:

“Bodhisattva! A person conjured by an illusionist is devoid of any intrinsic characteristic, makes no distinctions, engages in no discrimination, and has no aspiration. Is a bodhisattva also like this? If so, how can a bodhisattva benefit immeasurable sentient beings?”

Bodhisattva Jalamprabha replied:

“Unsurpassed, complete and perfect enlightenment is precisely the nature of all sentient beings. The nature of all sentient beings is the nature of illusion; the nature of illusion is precisely the nature of all dharmas. Within that Dharma, I see neither benefit nor the absence of benefit.”

The Elder Mahakasyapa said:

“Bodhisattva! Do you not now cause sentient beings to abide in the fruition of bodhi?”

Bodhisattva Jalamprabha asked in return:

“Does the bodhi of the Buddhas possess a characteristic of abiding?”

The Elder Mahakasyapa replied:

“No, it does not.”

Bodhisattva Jalamprabha said:

“Then I do not now cause sentient beings to abide in the fruition of bodhi, nor do I cause them to abide in the fruition of a sravaka or a pratyekabuddha.”

The Elder Mahakasyapa said:

“Bodhisattva! Toward what realm do you now wish to direct sentient beings?”

Bodhisattva Jalamprabha replied:

“I wish to direct them toward the realm of Suchness.”

The Elder Mahakasyapa said:

“That realm of Suchness has no object toward which one may be directed, nor is there any transformation.”

Bodhisattva Jalamprabha said:

“Suchness is without direction and without transformation. Since all dharmas abide in the characteristic of Suchness, I too have no object toward which anyone may be directed and effect no transformation.”

The Elder Mahakasyapa said:

“If there is nowhere toward which they are directed and no transformation, how does a bodhisattva teach and transform sentient beings?”

Bodhisattva Jalamprabha replied:

“One who entertains an aspiration cannot teach and transform sentient beings. One who effects a transformation with regard to dharmas likewise cannot teach and transform sentient beings.”

The Elder Mahakasyapa said:

“Bodhisattva! Do you not transform birth and death for sentient beings?”

Bodhisattva Jalamprabha replied:

“I cannot even apprehend birth and death; how much less could I remain within birth and death and transform birth and death for sentient beings?”

The Elder Mahakasyapa said:

“Do you not cause sentient beings to attain nirvana?”

Bodhisattva Jalamprabha replied:

“I do not even perceive nirvana; how much less could I teach and transform sentient beings, causing them to abide in nirvana?”

The Elder Mahakasyapa said:

“If you do not apprehend birth and death and do not perceive nirvana, why do you now practice the path of bodhi for the sake of immeasurable sentient beings? Is this not precisely the cultivation of liberation for the sake of sentient beings?”

Bodhisattva Jalamprabha replied:

“If a bodhisattva apprehends birth and death, discriminates nirvana, and practices the path of bodhi for the sake of sentient beings, that person should not be called a bodhisattva.”

The Elder Mahakasyapa said:

“Bodhisattva! Where do you now practice the path?”

Bodhisattva Jalamprabha replied:

“I do not practice the path within birth and death, nor do I practice the path within nirvana, nor do I practice the path by means of the characteristic of sentient beings.

“Elder Mahakasyapa! As you asked, ‘Where does a bodhisattva practice the path?’ Wherever a person conjured by the Buddha practices the path—that is where I practice the path.”

The Elder Mahakasyapa said:

“How could a person conjured by the Buddha have any place in which to practice the path?”

Bodhisattva Jalamprabha replied:

“You should know that the course of conduct of all sentient beings has this very same characteristic.”

The Elder Mahakasyapa said:

“A person conjured by the Buddha has no greed, anger, or delusion. If the course of conduct of all sentient beings has this same characteristic, from where do the greed, anger, and delusion of sentient beings arise?”

Bodhisattva Jalamprabha replied:

“I shall now ask you a question, Elder; please answer as you see fit. Elder! Do you still possess greed, anger, and delusion?”

The Elder Mahakasyapa said:

“No, I do not.”

Bodhisattva Jalamprabha asked:

“Have greed, anger, and delusion been extinguished?”

The Elder Mahakasyapa replied:

“No, that is not so.”

Bodhisattva Jalamprabha asked:

“If you no longer possess greed, anger, or delusion, yet they have not been extinguished, then where have you placed greed, anger, and delusion?”

The Elder Mahakasyapa said:

“Bodhisattva! Ordinary beings give rise to deluded conceptual discrimination through cognitive inversion, and greed, anger, and delusion then arise. Noble sages clearly understand within the Dharma the true nature of cognitive inversion and therefore no longer engage in deluded conceptual discrimination; consequently, they no longer possess greed, anger, or delusion.”

Bodhisattva Jalamprabha asked:

“Elder Mahakasyapa! What do you think? If a dharma arises from cognitive inversion, is that dharma real or false?”

The Elder Mahakasyapa replied:

“That dharma is false, not real.”

Bodhisattva Jalamprabha asked:

“If a dharma is unreal, can it be made real?”

The Elder Mahakasyapa replied:

“No, it cannot.”

Bodhisattva Jalamprabha asked:

—If dharmas are not real, does the Elder still have greed, anger, and delusion with regard to them?

Elder Mahakasyapa replied:

—No.

Bodhisattva Jalamprabha asked:

—If so, how can greed, anger, and delusion afflict sentient beings?

Elder Mahakasyapa replied:

—Bodhisattva! If that is so, then all dharmas have always been free from the characteristics of greed, anger, and delusion.

Bodhisattva Jalamprabha said:

—Therefore, I say: The characteristics of all dharmas are like a person conjured by the Buddha.

When this Dharma was taught, forty-four thousand bodhisattvas attained the Patience of Conformity.

At that time, Elder Mahakasyapa addressed the Buddha:

—World-Honored One! Any sentient being who sees Bodhisattva Jalamprabha will no longer fear falling into the three evil destinies. Anyone who hears Bodhisattva Jalamprabha teach the Dharma can no longer be disturbed by maras. Anyone whom Bodhisattva Jalamprabha teaches and transforms will no longer fear falling into the ranks of the Two Vehicles.

World-Honored One! I beseech the World-Honored One to expound the adornments of Bodhisattva Jalamprabha’s land and his merits.

The Buddha told Elder Mahakasyapa:

—Bodhisattva Jalamprabha travels throughout that land, bringing benefit to immeasurable sentient beings.

Venerable Kasyapa! Did you see Bodhisattva Jalamprabha emit light?

Elder Mahakasyapa replied:

—I saw it.

The Buddha said:

—The number of mustard seeds that could fill the trichiliocosm might still be calculated, but the number of sentient beings whom Bodhisattva Jalamprabha’s light today caused to abide in the attainment of bodhi cannot be calculated.

Venerable Kasyapa! Even Bodhisattva Jalamprabha’s emission of light benefits sentient beings to such an extent, how much more so his teaching of the Dharma. Now listen attentively, and the Tathagata will briefly explain these merits.

Kasyapa! After seven million six hundred thousand asamkhya kalpas, this Bodhisattva Jalamprabha will attain Buddhahood with the name Universal Light Sovereign King, fully endowed with the ten epithets: Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, the World-Honored One.

His world will be called Accumulation of Wondrous Merits. When that Buddha proceeds to the bodhi tree, all the maras and their retinues in that land will abide in right concentration upon the path to unsurpassed, complete, perfect awakening. The ground of that Buddha-land will be made of precious sandalwood, entirely level like the palm of a hand and smooth and soft like Kalinga silk.

Everywhere it will be adorned with all kinds of precious substances. There will be neither the three evil destinies nor the eight difficulties. Throughout the length and breadth of that land, magnificent jeweled lotus flowers of exquisite fragrance and color will form its adornments.

Tathagata Universal Light Sovereign King will have an immeasurable Sangha of bodhisattvas who have perfectly cultivated immeasurable Dharma gates and attained immeasurable mastery of supernormal powers. They will all adorn their bodies with light, attain the Dharma treasuries of dharani and unobstructed eloquence, and be well able to teach the Dharma. They will have mastered supernormal powers and radiance, be able to vanquish hostile maras, remain constantly united with wisdom, possess a complete sense of shame and moral dread, and cultivate their minds through subtle and wondrous merits.

In that land there will be no women. Those bodhisattvas will all be spontaneously born, seated cross-legged upon jeweled lotus thrones, and will take the joy of meditation as their food. Whatever necessities they require—places for walking meditation, dwellings, beds, parks, forests, and bathing pools—will appear as soon as they think of them.

Venerable Kasyapa! Tathagata Universal Light Sovereign King will not teach the Dharma through written words but will merely emit light that illuminates the bodhisattvas. When the light touches their bodies, they will immediately attain the Patience of Non-Arising. That Buddha’s light will shine unobstructed throughout the ten directions, causing sentient beings to become free from afflictions.

Furthermore, that light will constantly emit thirty-two kinds of pure Dharma sounds. What are the thirty-two?

1. All dharmas are originally empty, without the view of sentient beings.

2. All dharmas are signless, being free from every discrimination.

3. All dharmas are unconditioned, having transcended the three realms.

4. All dharmas are free from desire, because their nature is ever quiescent.

5. All dharmas are free from anger, because they are without obstruction.

6. All dharmas are free from delusion, because darkness is no more.

7. All dharmas come from nowhere, because they are originally unborn.

8. All dharmas go nowhere, and therefore have no destination.

9. All dharmas do not abide, because they have no support.

10. All dharmas transcend the three times, because past, present, and future have no true existence.

11. All dharmas are not different, because their nature is originally one.

12. All dharmas are unborn, because they are free from karmic retribution.

13. All dharmas are without karma and karmic retribution, because acts of creation cannot be apprehended.

14. All dharmas are uncreated and therefore do not arise.

15. All dharmas do not arise, because their nature is unconditioned.

16. All dharmas are unconditioned, because they are free from arising and cessation.

17. All dharmas are true, because they do not arise from conjunction.

18. All dharmas are real, because they proceed from the one path.

19. All dharmas are without sentient beings, because sentient beings cannot be apprehended.

20. All dharmas are without self, because this is the ultimate truth.

21. All dharmas are hidden and profound, because there is no object that can be known.

22. All dharmas are originally relinquished, because they are free from all attachment and aversion.

23. All dharmas are originally free from afflictions, because there is no oppression.

24. All dharmas are undefiled, because their nature is unstained.

25. All dharmas have one characteristic, because they are free from the domain of desire.

26. All dharmas are free from characteristics, because they are eternally quiescent.

27. All dharmas abide in the ultimate reality, because their nature is indestructible.

28. All dharmas are suchness, because their characteristic is nondiscrimination.

29. All dharmas are originally all-pervasive, because the Dharma-nature pervades everywhere.

30. All dharmas are without conditions, because conditions do not converge.

31. All dharmas are bodhi, because they are seen just as they truly are.

32. All dharmas are nirvana, because all causes and conditions have ceased.

Kasyapa! The light of Tathagata Universal Light Sovereign King will constantly emit such pure Dharma sounds, enabling the bodhisattvas to perform the works of a Buddha. In that Buddha’s land there will be no activities of maras, and the Buddha’s lifespan will extend for immeasurable asamkhya kalpas.

Elder Mahakasyapa addressed the Buddha:

—World-Honored One! Anyone who wishes to attain a pure Buddha-land should cultivate as Bodhisattva Jalamprabha has cultivated, so that the pure land will be replete with merits.

The Buddha said:

—So it is, Kasyapa! This Bodhisattva Jalamprabha has always cultivated in the abodes of immeasurable asamkhya Buddhas, fully developing such merits in accordance with his vows.

At that time, Brahma Sikhin addressed Bodhisattva Jalamprabha:

—Great Being! Have you received a prediction of Buddhahood from the Buddha?

Bodhisattva Jalamprabha said:

—All sentient beings receive predictions from the Buddha.

Brahma asked:

—On what basis do they receive predictions?

Bodhisattva Jalamprabha said:

—They receive predictions according to the retribution of their karmic actions.

Brahma asked:

—Great Being, what karmic action did you perform to receive a prediction?

Bodhisattva Jalamprabha asked in return:

—If an action is not performed by the body, not performed by speech, and not performed by the mind, can that action constitute karma?

Brahma replied:

—It cannot constitute karma.

Bodhisattva Jālinīprabha said:

—Is bodhi characterized by arising and fabrication?

Brahmā replied:

—It is not characterized by arising and fabrication. Why is this? Because bodhi is unconditioned and is not characterized by arising or fabrication.

Bodhisattva Jālinīprabha said:

—Can the unconditioned bodhi be attained by means of the characteristics of arising and fabrication?

Brahmā replied:

—It cannot.

Bodhisattva Jālinīprabha said:

—Brahmā, you should understand it thus: Where there is no karma, no karmic retribution, no conditioned formations, and no production of conditioned formations, that is bodhi. As is the nature of bodhi, so too is attainment. As is the nature of attainment, so too is the prediction; therefore, one cannot receive a prediction by means of an arisen dharma.

Brahmā replied:

—Great Being, is it not only after a Great Being has practiced the six paramitas that he receives a prediction?

Bodhisattva Jālinīprabha answered:

—It is just as you say: only after a bodhisattva has practiced the six paramitas does he receive a prediction.

Brahmā, when a bodhisattva relinquishes all afflictions, this is called the perfection of generosity. When he allows no arising with regard to any dharma, this is called the perfection of moral discipline. When he does no harm with regard to any dharma, this is called the perfection of patience. When he always remains free from characteristics with regard to all dharmas, this is called the perfection of diligence. When he abides nowhere with regard to any dharma, this is called the perfection of meditative concentration. When he engages in no conceptual proliferation whatsoever with regard to any dharma, this is called the perfection of wisdom.

Brahmā, when a bodhisattva practices the six paramitas in this manner, where is the bodhisattva’s sphere of practice?

Brahmā replied:

—There is no place that is a sphere of practice. Why is this? Because wherever there is a sphere of practice, it is entirely non-practice.

Bodhisattva Jālinīprabha said:

—If practice is itself non-practice, and non-practice is itself practice, then, Brahmā, you should therefore understand that having no sphere of practice is bodhi. As for what you asked: if a bodhisattva receives a prediction of bodhi, then the nature of suchness itself also receives a prediction, and my prediction is likewise so.

Brahmā replied:

—Great Being, the nature of suchness receives no prediction.

Bodhisattva Jālinīprabha said:

—The characteristic of the predictions received by bodhisattvas is also entirely like this, just like the nature of suchness itself.

At that time, Brahmā Viśeṣacintin addressed the Buddha:

—World-Honored One, what practice does a bodhisattva cultivate in order to receive from the Buddhas a prediction of unsurpassed perfect enlightenment?

The Buddha said:

—If a bodhisattva does not practice with regard to arising dharmas; does not practice with regard to ceasing dharmas; does not practice wholesome dharmas; does not practice unwholesome dharmas; does not practice worldly dharmas; does not practice supramundane dharmas; does not practice blameworthy dharmas; does not practice blameless dharmas; does not practice contaminated dharmas; does not practice uncontaminated dharmas; does not practice conditioned dharmas; does not practice unconditioned dharmas; does not practice cultivation of the path; does not practice abandonment; does not practice samsara; does not practice nirvana; does not practice seeing; does not practice hearing; does not practice understanding; does not practice knowing; does not practice according to giving;

does not practice according to relinquishment; does not practice according to moral discipline; does not practice concealment; does not practice patience; does not practice according to goodness; does not practice according to arousal; does not practice diligence; does not practice meditative concentration; does not practice samadhi; does not practice with regard to wisdom; does not practice according to conditioned formations; does not practice according to cognition; and does not practice according to acquisition—

Brahmā, if a bodhisattva practices in this manner, he receives from the Buddhas a prediction of unsurpassed perfect enlightenment. Why is this? Because every sphere of practice bears the characteristic of grasping. The absence of the characteristic of grasping and the absence of the characteristic of discrimination are bodhi. If there is a place or an object, it is not bodhi; the absence of any such place is bodhi. Every existing sphere of practice is discrimination; non-discrimination is bodhi. Every sphere of practice is arising; non-arising is bodhi. Every sphere of practice is conceptual proliferation; the absence of conceptual proliferation is bodhi. Therefore, you should understand that if a bodhisattva transcends every sphere of practice, he receives a prediction.

Brahmā addressed the Buddha:

—World-Honored One, what is the meaning of “prediction”?

The Buddha said:

—Freedom from the two characteristics of all dharmas is the meaning of prediction. Not discriminating between the courses of arising and ceasing is the meaning of prediction. Freedom from the characteristics of karma of body, speech, and mind is the meaning of prediction.

Brahmā, I recall that in the past there was a kalpa named Good Vision. During that kalpa, I made offerings to seventy-two nayutas of Buddhas, yet those Tathagatas did not confer a prediction upon me. Still further in the past, there was a kalpa named Good Transformation.

During that kalpa, I made offerings to two billion two hundred million Buddhas, yet those Tathagatas likewise did not confer a prediction upon me. Still further beyond that kalpa, there was a kalpa named Praised by Brahmā. During that kalpa, I made offerings to eighteen thousand Buddhas, yet those Buddhas likewise did not confer a prediction upon me.

Still further beyond that kalpa, there was a kalpa named Adornment. During that kalpa, I made offerings to four million four hundred thousand Buddhas. I presented all suitable requisites as offerings to those Buddhas, yet those Tathagatas likewise did not confer a prediction upon me.

Brahmā, in the past I made offerings to the Buddhas, revered and honored them, praised them, purely cultivated the holy life, fully practiced generosity and moral discipline, observed the dhuta practices, remained free from anger, constantly practiced patience, cultivated loving-kindness, practiced in accordance with the teachings, strove diligently, put into practice everything I had learned, dwelt alone apart from noisy places, entered the meditative absorptions, and, in accordance with the wisdom I had heard and understood, praised, read, recited, contemplated, and asked questions about the teachings.

Yet those Tathagatas still did not manifest a prediction for me. Why is this? Because I still relied upon spheres of practice.

Therefore, you should understand that if bodhisattvas transcend attachment to all conditioned formations, they receive a prediction. Even if I were to spend a kalpa, or somewhat less than a kalpa, speaking the names of those Buddhas, I could not finish naming them all.

Brahmā, afterward I encountered Dīpaṃkara Buddha and attained acceptance of the non-arising of dharmas. At that time, that Buddha conferred a prediction upon me, saying: “In a future age, you will become a Buddha named Śākyamuni, complete with the ten honorific titles: Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One.” At that time, I had transcended all conditioned formations and completely fulfilled the six paramitas.

Why is this? When a bodhisattva relinquishes attachment to all characteristics, this is called the perfection of generosity. When he is able to extinguish all attachments concerning moral discipline, this is called the perfection of moral discipline.

When he is not carried away by the six sense objects, this is called the perfection of patience. When he remains free from attachment to all conditioned formations, this is called the perfection of diligence. When he does not recollect or conceptualize any dharma, this is called the perfection of meditative concentration.

When he is able to comprehend the non-arising nature of all dharmas, this is called the perfection of wisdom. In the presence of Dīpaṃkara Buddha, I completely fulfilled the six paramitas in this manner.

O Brahma! From the time I first aroused the mind of bodhi until now, all the giving I have cultivated and practiced does not equal even one hundredth of the merit of that offering of five flower branches, nor one hundred-thousandth, nor one part in a hundred thousand myriads of kotis; indeed, no calculation or analogy can express the comparison. From the time I first aroused the mind until now, I have upheld the precepts and practiced the dhutanga austerities, yet these do not equal even one hundredth of not becoming attached to the locus in which the precepts are extinguished; indeed, no calculation or analogy can express the comparison.

From the time I first aroused the mind until now, I have always practiced patience and harmony, yet these do not equal even one hundredth of ultimate patience with regard to the Dharma; indeed, no calculation or analogy can express the comparison. From the time I first aroused the mind until now, I have always diligently practiced vigor, yet this does not equal even one hundredth of the vigor that neither grasps nor relinquishes; indeed, no calculation or analogy can express the comparison.

From the time I first aroused the mind until now, I have dwelt alone in meditative concentration, yet this does not equal even one hundredth of this non-abiding concentration; indeed, no calculation or analogy can express the comparison. From the time I first aroused the mind until now, I have contemplated and examined wisdom, yet this does not equal even one hundredth of this wisdom free from conceptual proliferation, nor one hundred-thousandth, nor one part in a hundred thousand myriads of kotis; indeed, no calculation or analogy can express the comparison.

O Brahma! Therefore, you should know that at that time I had completely fulfilled the six paramitas.

The Brahma said:

“World-Honored One! What is meant by completely fulfilling the six paramitas?”

The Buddha said:

“O Brahma! Not recollecting giving, not relying upon moral discipline, not discriminating patience, not grasping vigor, not abiding in meditative concentration, and being nondual with regard to wisdom—this is called completely fulfilling the six paramitas.”

The Brahma further asked:

“Having completely fulfilled the six paramitas, what other dharmas can one completely fulfill?”

The Buddha replied:

“Having completely fulfilled the six paramitas, one can completely attain all-knowledge.”

“World-Honored One! How does completely fulfilling the six paramitas enable one to attain all-knowledge completely?”

The Buddha said:

“O Brahma! The equality of giving is precisely the equality of all-knowledge. The equality of moral discipline is precisely the equality of all-knowledge. The equality of patience is precisely the equality of all-knowledge. The equality of vigor is precisely the equality of all-knowledge. The equality of meditative concentration is precisely the equality of all-knowledge. The equality of wisdom is precisely the equality of all-knowledge. Because this equality is equal to all dharmas, it is called all-knowledge.

“Furthermore, O Brahma! Completely attaining the characteristics of giving, moral discipline, patience, vigor, meditative concentration, and wisdom is called all-knowledge.

“O Brahma! Thus, completely fulfilling the six paramitas enables one to attain all-knowledge completely.”

The Brahma said:

“World-Honored One! How may one recognize that all-knowledge has been completely attained?”

The Buddha said:

“O Brahma! If one does not grasp the eye, does not grasp form, does not grasp the ear, does not grasp sound, does not grasp the nose, does not grasp fragrance, does not grasp the tongue, does not grasp taste, does not grasp the body, does not grasp tangible objects, does not grasp the mind, and does not grasp dharmas—or if one does not grasp any of the twelve internal and external ayatanas—this is called completely attaining all-knowledge.

Because I completely attained all-knowledge in this way, I no longer have any attachment to eye and form; nor do I have any attachment to ear and sound, nose and fragrance, tongue and taste, body and tangible objects, or mind and dharmas. Therefore, the Tathagata is called one who has attained all-knowledge and possesses unobstructed knowledge and vision.

“O Brahma! All-knowledge does not grasp any dharma. Why is this? Because it is free from deliberate effort. Freedom from deliberate effort means that nothing truly exists. That nothing truly exists means empty quiescence like space. All-knowledge is identical to the characteristic of space. Therefore, it neither grasps nor appropriates any dharma.

“O Brahma! It is just as all conditioned activity depends upon space, while space itself has nothing upon which it depends. Likewise, every kind of wisdom arises from all-knowledge, yet all-knowledge has nothing upon which it depends.”

The Brahma addressed the Buddha:

“World-Honored One! The World-Honored One has expounded all-knowledge. What is this all-knowledge called?”

The Buddha said:

“O Brahma! The true wisdom of every course of conduct, which shravakas and pratyekabuddhas cannot attain, is called all-knowledge. That by which every course of transformative practice can be accomplished is called all-knowledge.

The ability to eliminate all conceptual proliferation and stirring thoughts is called all-knowledge. Because all exhortations, safeguards, and dharmas practiced by sentient beings arise from it, it is called all-knowledge. Because the wisdom attained by noble ones, by those beyond training, by those still in training, and by pratyekabuddhas all arises from it, it is called all-knowledge.

Right conduct is called all-knowledge. The ability to distinguish every kind of medicine is called all-knowledge. The ability to eliminate the illnesses of sentient beings is called all-knowledge.

The ability to eliminate all afflictions and habitual tendencies is called all-knowledge. Constant abiding in meditative concentration is called all-knowledge. Because every kind of worldly and supramundane wisdom arises from it, it is called all-knowledge.

Thorough knowledge of all the characteristics and skillful means of wisdom is called all-knowledge.”

At that time, Brahma Thoughtful Benefit addressed the Buddha:

“World-Honored One! This is truly unprecedented. The wisdom of the Buddhas, the Tathagatas, is exceedingly profound: although their minds have no object upon which they depend, they know the minds and every course of mental activity of all sentient beings.

“World-Honored One! Since all-knowledge possesses such immeasurable merit, what good man or good woman would not arouse the aspiration to seek unsurpassed, complete and perfect enlightenment?”

Bodhisattva Radiant Net addressed the Buddha:

“World-Honored One! If a bodhisattva arouses the mind of bodhi while seeking the benefit of merit, this cannot be called arousing the mind of the Great Vehicle. Why is this? Because no dharma possesses the benefit of merit, since there is no discrimination or opposition.

“World-Honored One! A great bodhisattva should not arouse the mind of bodhi for the benefit of merit, but solely out of great loving-kindness and compassion, in order to eliminate all the suffering and anguish of sentient beings, without regarding the task as burdensome; to resolutely bring forth wholesome dharmas; to free beings from erroneous views; to eliminate illnesses; to relinquish attachment to self; to perceive neither affection nor aversion; to remain unbound by worldly dharmas; to become disenchanted with conditioned dharmas; and to abide in nirvana.

“World-Honored One! A bodhisattva should not seek recompense from sentient beings, nor perceive either action or nonaction. Moreover, whether experiencing suffering or happiness, the bodhisattva’s mind should remain free from delusion and agitation.

“World-Honored One! What is called the pure dwelling of a bodhisattva?”

The Buddha said:

“Bodhisattva Jālinīprabha! If a bodhisattva is born into the household of a wheel-turning sage king, it is not called a pure household. If a bodhisattva is born in the heaven of Śakra or Brahmā, that too is not called a pure household. Wherever a bodhisattva is born—even among animals—if the bodhisattva does not personally destroy roots of goodness and also causes sentient beings to bring forth roots of goodness, that is the pure household of a bodhisattva.

“Furthermore, Bodhisattva Jālinīprabha! Loving-kindness is the household of a bodhisattva, because the mind is impartial. Compassion is the household of a bodhisattva, because the profound mind is ever mindful of sentient beings. Sympathetic joy is the household of a bodhisattva, because it gives rise to joy in the Dharma. Equanimity is the household of a bodhisattva, because it is free from craving and attachment. Never relinquishing the aspiration for enlightenment is the household of a bodhisattva, because one does not grasp at the fruition of a śrāvaka or pratyekabuddha.”