圓覺經直解

This Sutra of Perfect Enlightenment is named after a “single Dharma.” Its essence is “the mind of the tathagatagarbha of the one true Dharma realm”; it takes “perfect illumination of the characteristics of enlightenment” as its guiding principle, “departing from delusion and realizing truth” as its function, and “the perfect and sudden teaching of the One Vehicle” as the character of its teaching.

What does it mean to name it after a “single Dharma”?

The Treatise says: When the word Dharma is spoken, it refers to the mind of sentient beings. The two words “Perfect Enlightenment” directly indicate the “one mind,” taking it as the Dharma essence. This has many names.

It is also called great perfect enlightenment; it is also called the wondrously enlightened, luminous mind; it is also called the one true Dharma realm; and it is also called the pure true mind of the tathagatagarbha. The Lankavatara Sutra says: When the one mind is quiescent, right faith immediately arises, revealing the Dharma gate of the great, all-encompassing characteristic of the one Dharma realm. Although the essence is described by many names, in summary it is solely the wondrous mind of perfect enlightenment.

This one mind is the foundation of the ten Dharma realms—of ordinary beings and sages, delusion and awakening, dependent and primary recompenses, causes and effects—and is also the source of all Buddhas. It is called the Dharma body and is the mind-ground of sentient beings; therefore, it is called Buddha-nature. All things are established in dependence upon this mind; therefore, the title is based on a “single Dharma.”

The words Great, Directional, and Expansive signify that the Dharma of mind fully possesses the three meanings of greatness of essence, greatness of characteristics, and greatness of function. “Great” means greatness of essence. This one mind encompasses the Dharma realm and still has room to spare; it is as vast as empty space, yet nothing lies outside it.

Horizontally it embraces all, and vertically it pervades everywhere—so great that nothing is beyond it. Therefore, it is called “Great.” “Directional” means greatness of characteristics and also signifies a method of instruction and cultivation. This one mind is the Buddha-nature of sentient beings.

Because this nature has its patterns and distinctions, once one hears of Buddha-nature, understanding immediately arises; throughout many kalpas of cyclic existence, it is retained and never lost. Thus it is said: The pattern of each thing is understood according to its particular characteristics. The formless true mind is made the standard for all conditioned forms; therefore, “Directional” means greatness of characteristics.

“Expansive” means greatness of function. Because it accords with this mind-essence, it extends universally without deficiency; there is no realm in which it does not appear and no thing it does not pervade. Therefore, it is called greatness of function. This Dharma principle perfectly encompasses the one mind. The Sutra of Perfect Enlightenment directly indicates this mind as the source of sentient beings and Buddhas, of delusion and awakening, and of cultivation and realization. Therefore, it is named after a “single Dharma.”

The term Sutra is a phonetic rendering of the Sanskrit word Sūtra. The Chinese patriarchs translated it as “Discourse in Accord with Truth and Capacity.” The teachings spoken by the Buddha are collectively called sutras in accord with truth and capacity: teachings that accord with true principle and suit the capacities of beings. Yet capacities differ in level.

For those of lesser faculties, the Buddha taught sutras of incomplete meaning. For those of higher capacity, the Buddha taught sutras of complete meaning, clearly expounding the ultimate meaning to its final extent. The title of this sutra indicates that it is a sutra of complete meaning within the great canon, not a sutra of incomplete meaning.

The preceding ten characters express the Dharma principle encompassing the entire sutra. The final word “Sutra” refers specifically to, yet also encompasses, the text of this scripture. What does it mean to take the mind of the tathagatagarbha of the one true Dharma realm as its essence?

The sutra says: “He entered the great samadhi called the Treasury of Great Radiant Spiritual Penetration.” This is the pure mind-essence of the tathagatagarbha, equal and nondual; therefore, it is called the one true reality. The sutra also says: “The nature of true suchness and the Dharma realm is ultimately perfect and complete.” This is called the Dharma practice of the causal ground. At the beginning, it is termed the great dharani gate, namely, the essence of the Dharma gate of the great, all-encompassing characteristic of the one Dharma realm. It is the causal ground of all Buddhas and the fundamental practice of bodhisattvas. Therefore, it is taken as the fundamental essence of the entire sutra.

What does it mean to take perfect illumination of the characteristics of enlightenment as the guiding principle?

The sutra says: “The original arising of the causal ground of all Tathagatas depends upon the perfect illumination of the characteristics of pure enlightenment. By forever severing ignorance, they accomplish the luminous Way.” Therefore, this is taken as the guiding principle of the entire sutra.

What does it mean to take departing from delusion and realizing truth as its wondrous function?

The sutra says: “To know that it is like a flower in empty space is to be free of transmigration.” It also says: “Knowing illusion, one departs from illusion; upon departing from illusion, one immediately attains enlightenment.” Therefore, this is taken as its wondrous function. What does it mean to take the perfect and sudden teaching of the One Vehicle as the character of its teaching?

This sutra speaks exclusively of the nature of enlightenment, perfectly cultivates the three contemplations, and suddenly realizes the one mind. Although it sets forth the twenty-five cycles, they are merely transformations of the one mind. There are no successive stages or ranks; therefore, the perfect and sudden teaching is taken as the character of its teaching. These five layers are precisely the method established by Great Master Tiantai Zhizhe for explaining sutras, encompassing the guiding principles and profound purport of the entire scripture. Thus, when students open this sutra, they have already understood more than half of it.

Translated in the Tang dynasty by the Kasmiri sramana Buddhatrata

This states the name and identity of the translator. Kashmir was the name of a kingdom in the Western Regions. In Chinese, it is translated as “Base Lineage,” because this kingdom was founded when persons of a humble lineage established themselves as rulers; hence the traditional name. Buddha is Sanskrit and is translated into Chinese as “enlightenment”; trata is translated as “savior.” This is the name of the master who translated the text from Sanskrit into Chinese. The date and circumstances of its transmission and translation are fully recorded in other biographies.

A direct explanation by Hanshan, the retired wanderer of Mount Kuang, the monk Deqing

First, an explanation of the introductory section.

Thus have I heard. At one time,

From here through the four words “the Dharma assembly was equal” constitutes the common introduction. The introduction establishing faith appears at the beginning of all sutras; because all sutras contain it, it is called the common introduction. Venerable Ananda inquired about the Buddha’s instructions and placed these introductory words at the beginning to show that the Dharma to which they attest had a source of transmission.

The four words “Thus have I heard” were spoken by Venerable Ananda when the Dharma treasury was compiled. He orally proclaimed anew the words spoken by the Buddha, indicating: “Such is the true Dharma. I, Ananda, heard this true Dharma from the Buddha; it is not a speculative assertion.” The words “at one time” do not indicate a fixed date.

They refer simply to a time when the Buddha and his disciples gathered in response to the convergence of capacities and conditions. Therefore, whenever a sutra is taught, it says, “At one time.”

Bhagavan:

Also called Bhagavat, this is merely a difference in the Sanskrit forms used in the regions of Chu and Xia. It is one of the fruition-titles of all Buddhas. From ancient times to the present, this title has not been translated, because the term Bhagavan contains many meanings. A single term fully comprises six meanings: 1. Sovereign; 2. Flourishing; 3. Majestic; 4. Renowned; 5. Auspicious; 6. Honored. All are titles praising the virtues of the Buddha. If it were translated by only one term, its meaning would not be exhausted; therefore, the Sanskrit is retained. This is one of the five established cases in which terms are not translated. The following passage identifies the teacher who expounds the Dharma of this sutra.

He entered the great samadhi called the Treasury of Great Radiant Spiritual Penetration and rested in right absorption, where all Tathagatas abide in radiant splendor.

This describes the place where the sutra was taught. The Buddha has three bodies: the Dharma body, the reward body, and the transformation body. The lands upon which they depend are likewise three: the Land of Quiescent Light, the Land of True Reward and Adornment, and, in addition, the Pure Land of Expedient Means with Remainder.

The Dharma-body Buddha abides in the Pure Land of Quiescent Light. The reward-body Buddha abides in the Pure Land of True Reward, namely, Vairocana Buddha dwelling in the Lotus Treasury World together with bodhisattvas who have attained the bhumis, while the transformation body teaches the Avatamsaka Sutra. Shakyamuni Buddha himself relied upon various places in the human realm, such as Vulture Peak, Shravasti, and monasteries, to teach the Dharma of the Three Vehicles to the great assembly of humans and devas.

Now, however, the place where this sutra was taught is being described.

What is the treasury of great spiritual powers and radiant light? It is precisely the Land of Eternally Quiescent Light, the abiding place of the Dharma-body. Samadhi is translated as right concentration. What is right reception? It is precisely the experience enjoyed within right concentration. This indicates that the Sutra of Perfect Enlightenment teaches that the Dharma-body and the reward-body are identical in essence, and that right concentration and right reception are the state in which one personally experiences the bliss of the Dharma.

What does the phrase “the radiant adornment and abiding support of all Tathagatas” mean? It means that the Pure Land of Dharma-nature is the realization of all Buddhas. The Land of Eternally Quiescent Light is adorned with radiant light, not with other precious objects. This is because this Land of Quiescent Light is the dwelling place of the Dharma-body. Therefore, “abiding support” refers to the place where true nature expounds the Dharma, incomparable to any other Buddha-land; this reveals the supreme excellence of the true Dharma.

It is the pure enlightenment inherent in all sentient beings.

This means that the realm of Quiescent Light is the ultimate reality in which sentient beings and Buddhas are equal. It is the peaceful home of all Buddhas and is precisely the enlightenment inherently possessed by sentient beings, never deluded. This reveals the true realm in which the true and the false are nondual.

Body and mind are quiescent and extinguished; from the primordial limit they are equal, perfectly filling the ten directions, nondual and accordant.

This describes the true realm of Quiescent Light, the ultimate reality of all Buddhas and sentient beings, wherein both body and mind are alike in quiescence, extinction, and equality. This is its lofty and profound essential nature! The phrase “perfectly filling the ten directions” refers to its vast wondrous function.

That wondrous function perfectly fills and universally encompasses all things; nothing exists outside it. In the phrase “nondual and accordant,” the word order is inverted; it should properly read “accordant with nonduality.” This means that all sages and ordinary beings alike return to perfect enlightenment, within which all are uniformly equal. Therefore, it is called “accordant with nonduality.”

Within the nondual realm, all pure lands manifest.

The “nondual realm” mentioned above is precisely the state in which all Buddhas “personally experience the bliss of the Dharma.” Since it bears no marks of body or mind, how could there be any distinction between host and companions? If there were neither host nor companions, neither speaking nor revelation, how could the teaching of the Dharma take place? What, then, is meant by saying that all pure lands manifest from the nondual realm?

It is intended to show that from the land of “self-enjoyment” there appears the land of “enjoyment by others.” This is precisely the land of true reward arising from the self-nature of the Dharma, taught for bodhisattvas who have attained the bhumis. Within it, there are indeed speakers and listeners. Yet although speaking and listening occur in this land, the Tathagata remains in right concentration and has never emerged from samadhi.

How, then, can there be speech? The intention is to reveal that this sutra is the truth spoken from the Tathagata’s Dharma-body, pointing to a realm free from the characteristics of “MIND, MENTATION, AND CONSCIOUSNESS.” This is precisely the Tathagata’s supremely excellent and pure dhyana, with which no other scriptural teaching can compare. In the Lankavatara Sutra, the Dharma is taught through the Dharma-body, employing the Dharma realized by the Buddha.

This Sutra of Perfect Enlightenment employs the realm of the Buddha’s fruition. When the two sutras are examined together, each is seen to possess a profound purport. Those who have not understood this from ancient times to the present should examine it carefully.

Together with one hundred thousand great bodhisattvas assembled there, including many eminent bodhisattvas such as Manjushri, Samantabhadra, Universal Vision, Vajragarbha, Maitreya, Pure Wisdom, Majestic Virtue and Sovereignty, Discerning Sound, Purifier of All Karmic Obstructions, Universal Enlightenment, Perfect Enlightenment, and Worthy and Virtuous Leader, and so forth. They were all foremost leaders. Together with their retinues, they entered right concentration and abided together in the Tathagata’s assembly of the equality of the Dharma.

This passage introduces the members of the assembly and enumerates the names of its foremost leaders. The twelve foremost leaders had already understood the Dharma of the three contemplations. In explaining their names, each may be seen as fully possessing all virtues, so there should seemingly be no rigid attachment to distinctions.

What does it mean that they all entered right concentration? Because the Buddha’s reward-form is itself the Dharma-body, and the reward-land is itself the Land of Quiescent Light. Moreover, the Buddha himself entered dhyana and taught the Dharma of the self-nature; how could distracted listeners possibly enter this assembly?

Therefore, they first had to enter right concentration, after which they could abide together in this assembly of the equality of the Dharma.

Question: If both host and companions were in right concentration, then no one was listening. By what means, therefore, could the Dharma be revealed?

Answer: This is a wondrous Dharma beyond conception and discussion! Long ago, when Subhuti sat quietly in the mountains, Sakra, Lord of the Devas, scattered flowers and praised him for skillfully teaching prajna. Subhuti said, “I have truly said nothing.” Sakra replied, “Because the Venerable One has neither one who expounds nor anything expounded, I likewise have neither one who listens nor anything heard. Such speaking and listening are true prajna.” Understanding this principle, one can believe that within right concentration there may be skillful speaking and skillful listening.

It has previously been said: “When bodhisattvas ceremonially request teachings, the text must necessarily record their entering and emerging from concentration; perhaps the translator abridged it.” This statement is excessively rigid. Have you not heard that the Naga King constantly abides in concentration, without any time at which he is not concentrated? Is it only the Buddha who constantly abides in concentration, while bodhisattvas do not enter concentration?

Bodhisattvas of the Eighth Bhumi, the Immovable Bhumi, manifest right concentration and produce “bodies born through mental delight” in order to liberate sentient beings; do they ever emerge from concentration? If one insists that they must emerge from concentration before they can listen and receive a request for teaching, then how could they manifest the various forms of deportment without rising from the concentration of cessation?

Is this not precisely the activity of bodhisattvas? How, then, could such an assertion arise? Students should strive to investigate this thoroughly.

1. The Sutra of Perfect Enlightenment, a definitive scripture,

Was directly explained by Master Thanh and reviewed by one surnamed Trinh;

Ananda gathered its essential splendor

And presented it to the Buddha; Bhagavan determined its divisions!

2. The Tathagata entered concentration and manifested transformation-bodies;

Quiescent Light was His dwelling, solemn and radiant.

Within the nonduality of sentient beings,

He manifested a pure land and taught the supreme vehicle.

3. The twelve great beings each made inquiry,

Asking how to cultivate and realize so that faith might be fulfilled;

From Manjushri to Virtuous Leader, they made their requests.

The assembly of the equality of the Dharma was like a perfectly round mirror.

I. At that time, Bodhisattva Manjushri, in the midst of the great assembly, immediately rose from his seat, bowed his head at the Buddha’s feet, circumambulated Him clockwise three times, knelt, joined his palms, and addressed the Buddha, saying:

This passage indicates the ceremonial manner of requesting the Dharma in Buddhism.

“Greatly Compassionate World-Honored One! For the sake of the great assembly who have come from afar to this Dharma gathering, please teach the pure causal-ground practices from which the Tathagatas originally arose, and explain how bodhisattvas within the Mahayana teachings may arouse the pure mind and remain far removed from all defects in realization, so that sentient beings in the future age of the Final Dharma who seek the Mahayana will not fall into wrong views.”

These are precisely the words with which he respectfully presented his request.

Question: There are two points. First, he asks about the causal ground upon which the Tathagata aroused the mind: upon what Dharma did He rely, and what practices did He cultivate, to attain Buddhahood? Second, he asks how bodhisattvas within the Mahayana, having aroused the pure mind and vowed to attain Buddhahood and liberate sentient beings, should apply their minds in cultivation so as to attain right view and not fall into the defects of biased and erroneous views.

If this can be revealed, then sentient beings in the future age of the Final Kalpa who arouse the Mahayana mind may attain right view and avoid falling into the defects of biased and erroneous views. If this can be revealed, then sentient beings in the future age of the Final Kalpa who arouse the Mahayana mind may cultivate according to what is taught today and will not fall into wrong views. Although this is a question asked in the present, in truth it is chiefly for those whose capacities will mature in future ages.

Such is the heart of his compassionate vow.

Having spoken these words, he prostrated himself with his five limbs touching the ground. In this manner he respectfully made his request three times, repeating it again and again.

This demonstrates his earnest sincerity in seeking the true Dharma.

At that time, the Blessed One said to Bodhisattva Manjusri: “Excellent! Most precious indeed! Good man, for the sake of all the bodhisattvas, you have inquired about the Tathagata’s Dharma practice at the causal ground, and for the sake of all sentient beings in the Dharma-ending age who seek the teachings of the Great Vehicle, so that they may abide in right understanding and not fall into wrong views. Listen attentively now, and I shall explain it for you.”

Here the Buddha praises the skillful question, exhorts them to listen attentively, and promises to teach; what follows carries out that promise.

Thereupon, Bodhisattva Manjusri joyfully accepted the teaching, and the great assembly sat silently and listened. This expresses their joyful willingness to listen to the voice of the Dharma. Because the twelve great beings each follow the same ritual when requesting the Dharma, with identical wording, there is no need to repeat the explanation each time.

“Good men! The Unsurpassed Dharma King possesses a great dharani gateway called Perfect Enlightenment, from which flow forth pure suchness, bodhi, nirvana, and the paramitas; through it he instructs the bodhisattvas. The original causal ground of all Tathagatas is entirely based upon the pure characteristic of enlightenment that perfectly illuminates; by eternally severing ignorance, they then accomplish the Buddha path.”

This directly reveals the original causal ground. Regarding the Tathagata’s causal ground, it specifically presents the single Dharma of Perfect Enlightenment as the basis of cultivation. But why is this Perfect Enlightenment called a dharani gateway?

The Sanskrit term is dharani, which in Chinese is translated as “total retention.” “Total” means gathering and encompassing all things, while “retention” means preserving immeasurable meanings, because this Perfect Enlightenment is the Dharma gateway encompassing the universal characteristics of the “ten Dharma realms.” The fundamental essence of everything—sages and ordinary beings, dependent and primary recompenses, delusion and enlightenment, causes and effects—is established upon the one mind of this Perfect Enlightenment.

There is no Dharma it does not contain; therefore it is called “total.” Not the slightest aspect of cause or effect is lost or destroyed; therefore it is called “retention.” Because all sages and ordinary beings arise through Perfect Enlightenment, it is called a “gateway.” What does “flow forth” mean? It means that all these are established through this principle. Yet the essence of enlightenment itself is the Dharma-body of all Buddhas and the ground of mind, the intrinsic enlightenment of sentient beings.

Although amid defilement, it is undefiled; therefore it is called pure. From time without beginning it has never been deluded or false and has never changed; therefore it is called suchness. Yet because it is obscured by ignorance, it cannot manifest.

At the causal ground, all Buddha-Tathagatas rely upon this true mind of intrinsic enlightenment to bring forth the wisdom of initial enlightenment and completely sever ignorance. When initial enlightenment and intrinsic enlightenment unite as one, this is called “ultimate enlightenment,” whereby the fruit of bodhi is attained and one returns to the quiescent extinction of the one mind. This is called perfect quiescence and is also called nirvana.

Thus we know that the qualities of the fruition of all Buddhas are established entirely upon the one mind of Perfect Enlightenment; therefore they are said to flow forth from it. Nor is this limited to the fruition of Buddhahood: at the bodhisattvas’ causal ground, the paramitas also flow forth from it; hence the word “and.” Because the causal ground of all Buddhas is the fundamental practice of bodhisattvas, the text says that it is imparted to them.

Therefore, from the original arising of the causal ground until all Tathagatas attain Buddhahood, there is no other Dharma whatsoever. They all rely upon the innate radiance of the nature of Perfect Enlightenment, which in turn illuminates the quiescent and pure characteristic of the essence of enlightenment—namely, the essence of the nature itself. Through this perfect illumination, which leaves nowhere unilluminated, they eternally sever ignorance and perfectly realize the Dharma-body.

There is only this single Dharma. Hence the text says that they all rely upon the pure characteristic of enlightenment that perfectly illuminates, eternally sever ignorance, and then accomplish the path of enlightenment. Perfect illumination is the wisdom of the “three contemplations of the one mind,” while the pure characteristic of enlightenment is the essence of the “three truths of the one mind.” The entire sutra elucidates this single statement alone.

Question: Here it is said that there is a great dharani gateway called Perfect Enlightenment, from which all Dharmas flow forth, and so forth. The Surangama Sutra likewise says that there is a samadhi called the Great Buddha-Crown Surangama King, and so forth. The wording appears similar, but is there any difference in meaning?

Answer: Although the wording appears similar, the meanings differ slightly. The Sutra of Perfect Enlightenment directly reveals the essence of enlightenment and makes it the causal ground of the mind. The Surangama Sutra takes the Surangama as the great samadhi and as the expedient means by which the beginner’s mind attains Buddhahood.

The essence in the Sutra of Perfect Enlightenment is the function in the Surangama Sutra; this is where they differ. As for where they agree, the Surangama Sutra first takes the mind that neither arises nor ceases as the fundamental basis for causal cultivation, and upon it establishes the great Surangama samadhi. Yet that mind which neither arises nor ceases is precisely the essence of enlightenment in this sutra, while the Surangama samadhi in that sutra is precisely the pure characteristic of enlightenment that perfectly illuminates in this sutra.

This perfect illumination is that great samadhi. The characteristic of enlightenment in this sutra is the mind that neither arises nor ceases in that sutra. When function is gathered and returned to essence, they are ultimately nondual.

Therefore, both are the fundamental basis for attaining Buddhahood!

Question: The Buddha says that the dharani gateway of Perfect Enlightenment is the original causal ground of the Tathagata. He also says that pure suchness is the undeluded Buddha-nature of sentient beings. He further says that all rely upon the pure characteristic of enlightenment that perfectly illuminates, in which there is originally no ignorance that can be severed. Why, then, does he say that only by eternally severing ignorance is the path of enlightenment accomplished? The meanings seem inconsistent with one another. May I ask what is intended here?

Answer: This principle is extremely profound and subtle and cannot be conceived or discussed by means of a coarse mind. Allow me to explain it through an illustrative examination. The wondrous mind of Perfect Enlightenment is the Dharma-body, equal and nondual in all Buddhas and sentient beings.

Because the Dharma-body circulates through the five destinies, it is called a sentient being. Pure suchness is the Dharma-body of all Buddhas and the Buddha-nature of sentient beings. In the beginning, a single unenlightened thought of ignorance obscures this Dharma-body, thereby forming the illusory body and mind of the five skandhas.

Yet because Perfect Enlightenment is inherently present, it constitutes the undeluded Buddha-nature, which afflictions cannot defile; therefore it is called pure. From the beginning it has never moved falsely or undergone change; therefore it is called suchness. The single expression “pure suchness, Buddha-nature” directly points to that which abides within the delusion of sentient beings.

At their causal ground, all Buddhas were likewise sentient beings, yet they were able to rely upon the Buddha-nature of intrinsic enlightenment to bring forth the wisdom of initial enlightenment and completely sever ignorance. When initial enlightenment and intrinsic enlightenment become one, this is called attaining bodhi; when they further realize the quiescent extinction of the one mind, this is called nirvana. Thus the qualities of the fruition of all Buddhas—bodhi and nirvana—are attained by returning from delusion to enlightenment through cultivation.

Therefore the text says that only by eternally severing ignorance is the path of enlightenment accomplished. Yet the method of cultivation and severance relies entirely upon the radiant wisdom of the nature of Perfect Enlightenment, which in turn illuminates the quiescent and pure essence of mind. Hence it is called the pure characteristic of enlightenment that perfectly illuminates.

When the luminosity of one’s own nature illuminates everything, ignorance is suddenly shattered; therefore it is called eternal severance. This is truly the secret key to attaining Buddhahood, the wondrous gateway of sudden awakening and sudden realization, and the Tathagata’s Dharma practice at the causal ground. This sutra directly reveals the principal meaning of the perfectly sudden teaching of the one mind.

Therefore this point is presented first as the central purport of the sutra. Its words and meaning are lofty and profound, difficult for those of ordinary understanding to comprehend; therefore one must arouse the numinous mind.

What is called ignorance?

This question further probes and explains the essence of ignorance, revealing the efficacy of perfect illumination. The passage below examines and explains it.

“Good man! Since beginningless time, all sentient beings have undergone many kinds of inversion. They are like a disoriented person who confuses the four directions. They falsely take the four great elements to be the characteristics of their own body and take the conditioned shadows of the six sense objects to be the characteristics of their own mind. They are like a person whose eyes are diseased and who sees flowers in empty space and a second moon.”

This passage explains the root of ignorance. That is, sentient beings inherently possess the Dharma-body, which is originally free from birth and death. Yet now, because of the initial thought of ignorance and non-awakening, they become deluded and forget their original Buddha-nature; they give rise to greed, anger, and delusion, create many kinds of karma, and are consequently led through birth and death in the six realms. Therefore, these are called manifold inversions. Although they come and go within birth and death, the Dharma-body remains unmoving and quiescent, just as one who is confused about the directions does not cause the directions themselves ever to shift. What, then, is this “delusion”?

It is forgetting the Dharma-body and recognizing only the illusory body, provisionally formed by the combination of the four great elements, as one’s own body; and falsely recognizing the discriminating mind—which clings to the reflected impressions left by the six sense-objects—as the true mind. It is like diseased eyes seeing illusory flowers in empty space and a second moon. Diseased eyes symbolize ignorance; flowers in empty space symbolize the false body; and the second moon symbolizes the false mind. Because one recognizes the false and loses sight of the true, this is called inversion.

Good man! In truth, there are no flowers in empty space; a person with diseased eyes falsely clings to them. Because of this false clinging, he not only mistakes the intrinsic nature of empty space itself but also mistakenly takes the place from which the flowers arise to be real. Because of this delusion, there is the revolving cycle of birth and death; therefore, it is called ignorance.

The analogy above indicates the fundamental nature of ignorance. The Dharma-body originally has no characteristics of body or mind, just as empty space originally has no flowers. Yet one now falsely recognizes the four great elements as the body, just as one clings to the illusory flowers in empty space as truly existent. Because of such false clinging, one not only obscures the inherently present Dharma-body—hence the statement that one mistakes the intrinsic nature of empty space itself—but also fails to understand that the false body arises from ignorance—hence the statement that one mistakes as real the place from which the flowers arise. Because of deluded and inverted thinking, there is the revolving cycle of birth and death. This is the fundamental nature of ignorance.

Good men! This ignorance has no real substance. It is like a person in a dream: while dreaming, he sees all the dream scenes as real, but upon awakening, nothing remains. It is also like illusory flowers in empty space: when they vanish, they vanish in empty space, yet one cannot say that there is any definite place where they vanish. Why? Because there was no place where they arose. All sentient beings, within that which is unborn, falsely perceive arising and ceasing; therefore, they are said to revolve within the cycle of birth and death.

This passage explains that the essence of ignorance is empty, for it makes clear that birth and death have never possessed any real substance. Birth and death result from inversion while one is deluded, just as all the scenes in a dream immediately disappear upon awakening. Because arising is originally non-arising, cessation likewise has no place where it ceases, just as illusory flowers in empty space have no definite place where they vanish. Good men! At the causal ground of the Tathagatas, those who cultivate perfect awakening clearly know that illusory flowers in empty space never undergo cyclic existence, and that there is no body or mind there to undergo birth and death. They are not rendered nonexistent through contrivance; their intrinsic nature is itself empty.

This clearly reveals the wondrous gateway of sudden awakening and the function of perfect illumination. The single word “know” is itself the causal ground of the Buddhas’ cultivation. Relying solely upon the luminous intrinsic nature of perfect awakening, one perfectly illuminates the quiescence of one’s own mind. In a single thought, one clearly knows that body, mind, and world are like illusory flowers in empty space and have never existed; birth and death then cease at once. Since body and mind are originally empty, they cannot undergo birth and death. This emptiness does not arise only after some contrived action; rather, their intrinsic nature has always been empty.

That awareness is also like empty space; even the appearance of flowers is absent. Yet one also cannot say that the nature of awareness does not exist. Both existence and nonexistence are eliminated. This is called accordance with pure awakening.

This passage sweeps away all traces of the relative perceiver and perceived, clearly revealing equal and perfect illumination, ultimate quiescence and cessation, and the wisdom of the one mind’s quiescent awareness. What is meant by “awareness”? It refers to the understanding that phenomena are like illusory flowers in empty space.

Elsewhere, “perfect illumination” means the luminous wisdom inherently present in one’s intrinsic nature; it is the wisdom that illuminates. “Understanding” refers to the object illuminated, namely the pure characteristic of awakening. Empty space symbolizes the essence of awakening that is illuminated, elsewhere called the pure Dharma-body, which is like empty space.

Although this essence of awakening is inherently present, it has always been obscured by the veil of ignorance and has remained unawakened for a long time. Now, when luminous wisdom shines upon it, ignorance dissolves and the original essence immediately becomes manifest. Consequently, the birth and death of many kalpas are extinguished all at once.

Thus, understanding that phenomena are like illusory flowers in empty space means that one no longer revolves in cyclic existence. This passage particularly reveals the efficacy of illuminating wisdom.

What does it mean to know empty space? The knower clearly indicates the illuminating wisdom. The meaning is that, at first, wisdom is used to illuminate and dispel delusion; once delusion has ceased, wisdom itself no longer remains.

Although the object illuminated has become quiescent, if an illuminating knower still remains, that too is ignorance and must therefore be completely eliminated. Hence it is said that the knowing of empty space is itself the appearance of illusory flowers in empty space. At this point, both perceiver and perceived cease, and quiescence and illumination are nondual.

Here, only suchness-wisdom, which illuminates the essence, stands alone. Therefore, it is said that words cannot be used here: unknowing of the nature of awakening proceeds directly to the emptiness of both mind and its objects, where perceiver and perceived have both ceased. Thus, existence and nonexistence are both eliminated.

In this way, one accords with the quiescence and cessation of the one mind; therefore, this is called “accordance with pure awakening.” The wording here should be reversed for correctness: it should read “accordance with pure awakening,” just as the preceding passage spoke of accordance with nonduality.

Why is this so? Because the nature of empty space is eternally unmoving; because within the tathagatagarbha there is neither arising nor ceasing; and because it is free from views and knowledge. Like the nature of the Dharma-realm, it is ultimately perfect, complete, and all-pervasive throughout the ten directions. Therefore, this is called the Dharma-practice of the causal ground.

This passage investigates and explains the quiescent mind-essence that is “the object illuminated,” reiterating the point in order to reveal the true mind beyond all dualities and also to indicate the pure characteristic of awakening. Why must the perceiver and perceived be repeatedly swept away? Because the essence of mind is quiescent and has always been like the nature of empty space—ever-abiding and unmoving.

This reveals the contemplation of emptiness. Although body, mind, birth, and death now appear to exist, they have always been like illusory flowers in empty space, for within the tathagatagarbha there is no arising or ceasing and no establishment of views or knowledge. This reveals provisional contemplation.

The word “like” means “in accordance with.” In accordance with the nature of the Dharma-realm, it is ultimately perfect and complete, pervading the ten directions. This reveals contemplation of the Middle Way. This is the realm of ultimate reality, wondrous awakening, and the luminous mind.

The causal ground of the Tathagatas consists solely of this.

Through this, bodhisattvas give rise to the pure aspiration within the Mahayana; sentient beings in the Dharma-ending age who practice in accordance with this will avoid falling into wrong views!

Bodhisattvas first giving rise to the aspiration must do so in accordance with this; that is the true cause. Sentient beings who practice in accordance with this engage in right practice and therefore avoid falling into wrong views. This concludes the meaning of the question and answer.

At that time, the Blessed One, wishing to restate the meaning above, spoke this verse:

“Manjusri, you should know:

All the Tathagatas,

From this causal ground,

Employ wisdom and know.

They clearly penetrate the veil of ignorance.

Knowing it to be like flowers in empty space,

They are immediately freed from cyclic existence.

It is also like a person in a dream:

Upon awakening, nothing remains.

Awareness is like empty space,

Equal and unmoving.

Awakening pervades the realms of the ten directions,

And one immediately attains the Buddha Way.

Illusions have no place where they cease;

In attaining the Way, there is likewise nothing attained,

Because the intrinsic nature is perfect and complete.

Bodhisattvas, abiding within this,

Are able to give rise to the bodhi-mind.

Sentient beings in the Dharma-ending age

Who cultivate this will avoid wrong views.”

Regarding the corresponding verse, we should clearly understand existence and nonexistence, breadth and narrowness!

Poem I.

4. Dignified deportment when solemnly requesting the Dharma,

Bowing his head at the Buddha’s feet, he joyfully circumambulated three times,

Joined his palms, knelt, and with one-pointed mind,

Addressed the Buddha, seeking two things.

5. First, concerning attainment of the sublime Way,

May the causal ground and Dharma practice be set forth for all generations;

Second, for bodhisattvas everywhere,

How may they maintain right view and not fall onto false paths?

6. Three times he made his request to the Buddha,

Prostrating with all five limbs upon the ground, truly with one-pointed mind;

The Buddha transmitted the exceedingly profound Dharma,

For beings in the age of the decline of the Dharma who often fall onto deviant paths.

7. Manjusri and the great assembly rejoiced!

Single-mindedly they heard the Dharma and inscribed it in the field of mind;

The Buddha immediately imparted the teaching of Perfect Enlightenment,

So that ignorance might be wholly severed and the realm of true emptiness made pure.

8. Sentient beings are exceedingly inverted,

Taking the false to be real, their minds are deranged;

Like diseased eyes seeing forms—flowers, as it seems—

And likewise mistaking a second moon.

9. Delusion consists wholly in pursuing the false;

Upon waking from a dream, one retains nothing.

Through ignorance, beings revolve in birth and death;

When Perfect Enlightenment is realized, sorrow and grief cease at once.

10. Sentient beings in the age of the decline of the Dharma remain continuously entangled;

They should rely upon the inner Dharma and diligently cultivate practice.

The Buddha clearly proclaimed this verse:

Cultivate in accordance with the nature of enlightenment, and the Way will be accomplished, attaining the highest fruit!

***

II. At that time, Bodhisattva Samantabhadra, who was among the great assembly, immediately rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying:

The ceremonial conduct for requesting the Dharma.

“O Greatly Compassionate World-Honored One! For the bodhisattvas in this Dharma assembly, and for all sentient beings who cultivate according to the Mahayana practice and hear of this pure realm of Perfect Enlightenment, please explain how they should practice. World-Honored One!

If those sentient beings know that phenomena are like illusions and that body and mind are also illusory, why should they use illusion to cultivate illusion? If all illusory natures are entirely extinguished, there is then no mind—who is it that practices? Why, then, is practice said to be like an illusion?

If sentient beings have never practiced from the beginning, they constantly abide amid illusory transformations on the path of birth and death and have never clearly known the realm to be like an illusion. Since this causes the mind to engage in deluded thinking, how can they attain liberation? I pray that, for all sentient beings in the age of the decline of the Dharma, the Buddha will teach expedient means and the successive stages of cultivation, enabling them always to be free from all illusions.”

In this passage, the Great Being Samantabhadra, having heard the preceding instruction, followed its implications and gave rise to a particular doubt. He respectfully requested the Buddha to reveal the expedient means of practice. Previously, the Buddha had said: “Knowing it to be like flowers in empty space, one is immediately free from transmigration, and there is also no body or mind that undergoes that birth and death.” This is precisely a matter of sudden enlightenment in a single thought.

Once birth and death are suddenly understood, one does not depend upon disciplined cultivation, nor does one require expedient means. Thus, this is a direct path that none but those of the very highest capacity can comprehend. Yet among sentient beings in the age of the decline of the Dharma, those of the very highest capacity are exceedingly few.

Without relying upon practice, it will certainly be difficult for them to awaken and enter; without relying upon expedient means, they cannot undertake cultivation. Therefore, at the outset he asks here about practice in order to seek sequential methods of expedient means. If it is said that merely “knowing” phenomena to be flowers in empty space immediately ends transmigration, nevertheless flowers in empty space are themselves illusory and false.

Although sentient beings may know that body and mind are like illusions, if what is known is illusory, then this body and mind that perform the knowing are also illusory. How can illusion be used to cultivate illusion? This is the first doubt.

If the known illusion has been extinguished, then the knowing illusion is also extinguished. Thus, when both subject and object are extinguished, there is no mind. Who, then, is the practitioner?

Why, then, is practice said to be like an illusion? This is the second doubt. If sentient beings previously did not rely upon practice, then amid birth and death they would constantly abide in illusory transformations and would never clearly know the realm to be like an illusion.

As this causes the mind to engage in deluded thinking, how could they attain liberation? This is the third doubt. For this reason, he questions the Tathagata, asking the Buddha to teach expedient means of practice that will enable sentient beings always to remain far removed from all illusions.

Therefore, below the World-Honored One replies that the illusory minds of sentient beings are extinguished by relying upon illusion itself; there is no obstacle to using illusion to cultivate illusion. This is the first reply. When all illusions have been entirely extinguished, the enlightened mind remains unmoving and does not fall into annihilation.

This is the second reply. To know illusion is immediately to be free from it, without any expedient means; to be free from illusion is itself enlightenment, without any successive stages. This is the third reply.

Taken as a whole, however, the explanation fulfills the preceding chapter’s meaning of sudden enlightenment and sudden cultivation.

After saying this, he prostrated himself with all five limbs upon the ground. He made this request three times, repeating the same procedure each time.

This expresses his earnest sincerity in seeking the true Dharma.

At that time, the World-Honored One said to Bodhisattva Samantabhadra: “Excellent! Most excellent, good men! You are well able, for bodhisattvas who have newly aroused the aspiration and for sentient beings in the age of the decline of the Dharma, to inquire about cultivating the bodhisattva practice through the expedient means of the illusory samadhi, and about the successive stages by which sentient beings may be freed from all illusions. Now listen attentively, and I shall explain this for you.”

Here he praises the skillfulness of the question, exhorts them to listen attentively, and promises to explain.

At that time, Bodhisattva Samantabhadra rejoiced greatly and respectfully accepted the teaching. Together with the great assembly, he listened to the Dharma in silence.

This indicates their joyful attention to the sound of the Dharma, their minds wholly absorbed in listening.

“Good men! All the manifold illusory transformations of sentient beings arise from the Tathagata’s wondrous mind of Perfect Enlightenment. They are like flowers in empty space, which arise from emptiness. Although the flowers in space vanish, the nature of emptiness is not destroyed. The illusory minds of sentient beings are likewise extinguished by relying upon illusion. When all illusions are entirely extinguished, the enlightened mind remains unmoving.”

This reply means that when all illusions have been extinguished, one does not enter into annihilation.

To speak of enlightenment in dependence upon illusion is also called illusion. If one says that enlightenment exists, one has still not departed from illusion; if one says there is no enlightenment, it is likewise so. Therefore, when illusion is extinguished, this is called immovability.

This reply explains the meaning of using illusion to cultivate illusion, thereby establishing the view that one does not enter into annihilation. That is, one uses enlightenment to awaken to illusion, yet that enlightenment is also illusion. Therefore, to speak of enlightenment in dependence upon illusion is also called illusion. If one says that illusion is extinguished while enlightenment remains, that too is illusion. Hence it is said that if enlightenment exists, one has still not departed from illusion. If one then gives rise to the view that, when illusion is extinguished, enlightenment also ceases to exist, that too is illusion.

Why is this so? Because one has not yet penetrated the ultimate principle of true reality. It directly sweeps away both existence and nonexistence, while the illuminating essence stands alone. Therefore it is said that the extinction of illusion is called immovability. Since all kinds of illusory transformations arise from the wondrous mind of Perfect Enlightenment, when all illusions have been extinguished, the enlightened mind remains unmoving.

“Good men! All bodhisattvas who have newly aroused the aspiration, and sentient beings in the age of the decline of the Dharma, should remain far removed from all false and illusory realms. Through the firmly held intention to be free from them, they should also remain free from that illusory mind.”

This teaches the expedient means of leaving illusion, answering the sincere request concerning how always to remain far removed from all illusions, and dispelling the mind that seeks to leave illusion. That is, upon knowing illusion, one first gives rise to the mind capable of leaving it. Once all illusions have been extinguished, if one firmly clings to the existence of a mind capable of leaving them, that mind is also like an illusion and therefore must likewise be abandoned. This is the first removal of the mind that is able to leave illusion.

“The very act of leaving is illusory and must also be left behind.”

This is the second removal: abandoning the act of leaving the deluded mind. That is, one first uses knowing to leave illusion. When illusion is extinguished, one removes the mind that “is able to know.” Once that “knowing subject” has been extinguished, the act of leaving it is itself also like an illusion. Therefore it is said that the very act of leaving is illusory and must also be left behind.

“Even the leaving of that which is far and near, and the leaving of illusory transformations, must also be left behind.”

This is the sweeping away of all notions of separation—distant and near, illusory and transformed—at the third level of separation. That is, both “that which dispels” and “that which is dispelled” are entirely swept away.

Attaining “nothing from which to separate” means the elimination of all illusions. It is like rubbing two pieces of wood together to make fire: they must be rubbed vigorously against each other; when the fire emerges, the wood is gradually consumed, the ashes scatter, and the smoke ceases. Using illusion to cultivate the means of ending illusion is likewise: when all illusions have been extinguished, one does not fall into annihilation.

This speaks of sweeping away even the act of sweeping away, until no sweeping away is perceived; therefore it is said that one attains “nothing from which to separate,” which is precisely the elimination of all illusions. Rubbing wood to produce fire is an analogy for illusory wisdom; the scattering of the ashes and the cessation of the smoke signify that one does not fall into annihilation. This is the general conclusion of the principal meaning given in response to the questions.

Good men! To know illusion is itself to separate from illusion; no expedient means are needed. To separate from illusion is itself awakening; there are no stages involved.

This passage concludes by clearly revealing the ultimate purport of sudden awakening and realization of the One Mind. A question may be raised: Above, the answer said to use illusion to cultivate the means of ending illusion, to sweep it away, and then to sweep everything away; these all appear to rely upon expedient means and gradual stages. Yet the conclusion now says that neither expedient means nor gradual stages are needed.

Does this contradict the Buddha’s own words? Answer: This meaning is exceedingly profound and truly difficult to comprehend. It was said above that all varieties of illusory transformations arise within the wondrous mind of the Tathagatas’ perfect awakening.

Although various levels of sweeping away were described, everything swept away is a single mass of illusion. That is, within this wondrously awakened mind, whenever the deluded mind arises and disturbs right mindfulness by even the breadth of a strand of silk or a hair, attachment has not yet been forgotten. Generally speaking, all of this is illusion.

If one knows it ultimately to be illusion, then all illusions naturally fall away. Merely knowing this is sufficient—what other expedient means could be needed? If even a mind of attachment remains, then knowing and seeing have not yet been forgotten.

This is called subtle attachment to dharmas. When one clearly penetrates that everything is like an illusion, it is immediately eliminated, and the whole essence naturally manifests. Therefore it is said: to know illusion is itself to separate from illusion, and to separate from illusion is itself awakening.

It is just as when an elephant crosses a river and its feet reach the bottom. Thus it is said that no expedient means are needed and that no sequence of stages is followed.

All bodhisattvas who have newly aroused the aspiration for awakening and all sentient beings in the Dharma-ending age who practice in accordance with this method will thereby be able to separate from all illusions.

This concludes the principal meaning given in response to the question. That is, one must sweep away and cleanse the various levels of illusion; only then can one separate from all illusions.

At that time, the Blessed One, wishing to restate this meaning, spoke this verse:

Samantabhadra! You should know,

That all sentient beings’

Beginningless ignorance and illusion

All arise from the Tathagatas’

Establishment of the mind of perfect awakening.

They are like flowers appearing in the sky;

Depending upon it, appearances arise.

If the flowers in the sky vanish,

Space itself has never moved.

Illusion arises from every awakening;

When illusion ceases, awakening is complete,

For the awakened mind is unmoving.

If those bodhisattvas

And beings of the Dharma-ending age

Would constantly separate from illusion,

They must separate from every illusion.

It is like fire arising from wood:

When the wood is consumed, the fire also ceases.

Awakening has no sequence of stages;

Expedient means are likewise so…

The prose passage merely says that the various illusory transformations arise within the mind of awakened knowing, but does not explain what these illusory transformations are. Therefore, the verse adds the two words “ignorance.” It means that all varieties of illusory transformations are ignorance.

Poem II.

11. Bodhisattva Samantabhadra respectfully inquired:

For beings devoted to cultivating the Great Vehicle,

How can they escape the prison,

Separate from all illusions, and fully accomplish their work?

12. Having set forth his questions from beginning to end,

Three times he made his request, hoping the Buddha would swiftly teach.

The Lord praised his wondrous and profound questions:

“Listen, Samantabhadra, to the stages of separating from illusion.”

13. The Buddha said that all illusory transformations arise

Within the Tathagatas’ wondrous mind of perfect awakening.

Flowers and space are not two separate things;

The nature of space is indestructible, though flowers bloom and fade.

14. The illusory mind produces beings who are cold and hungry;

Relying upon illusion to extinguish illusion, the path opens wide.

Depending upon illusion, awakening is described as sublime,

Yet that awakening also belongs to the ranks of foolishness.

15. Both that which produces illusion and that which is illusory are left behind;

Self and dharmas are eliminated, and the discriminating mind is no more.

It is like rubbing wood until fire arises and the wood is worn away;

When the fire emerges and the wood is consumed, neither smoke nor ash remains.

16. Using illusion to cultivate the means of ending illusion

Is likewise so, without losing any part.

To separate from illusion, expedient means are unnecessary;

Separation from illusion is itself awakening, pure and boundless.

***

III. At that time, Bodhisattva Universal Vision, who was among the great assembly, rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying:

The dignified deportment for requesting a Dharma teaching.

Greatly Compassionate Blessed One! For the sake of the bodhisattvas in this Dharma assembly, and also for all sentient beings in the Dharma-ending age, please explain the stages of practice for bodhisattvas who have newly aroused the aspiration for awakening. How should they contemplate? How should they abide and sustain their practice? What expedient means should be used to enable sentient beings who have not yet awakened to attain awakening?

In this passage, Bodhisattva Universal Vision asks about the successive stages of practice in order to explain the meaning of “the perfectly illuminating, pure characteristic of awakening.” In the preceding chapter concerning Manjushri, it was merely said that knowing phenomena to be flowers appearing in the sky means that there is no cyclic wandering, nor any body or mind that undergoes birth and death. The chapter on Samantabhadra says: To know illusion is itself to separate from illusion; no expedient means are needed.

To separate from illusion is itself awakening; no sequence of stages is needed. This is precisely sudden awakening to the One Mind and immediate, sudden realization, without following any course and without relying upon cultivation. It reveals only the single word “knowing.”

This means that only those of the very highest faculties can comprehend and awaken to it. Yet in the Dharma-ending age, beings of the very highest faculties are exceedingly few, while those of middling and lesser faculties are very numerous. If they do not practice, they will remain upon the long road of birth and death. If they practice without sufficient right expedient means, there will be no gate through which to enter; and without gradual stages, sudden awakening will also be difficult. Therefore, he asks this question. “Contemplation” refers to calming and insight at the initial stage of the mind, when one begins cultivation. “Abiding and sustaining” refers to the method of settling the mind. In summary, these are expedient means for attaining awakening.

Blessed One! If those sentient beings lack right expedient means and right contemplation, then upon hearing the Buddha, the Tathagata, teach this right samadhi, confusion and dullness will arise in their minds, and they will be unable to awaken to and enter perfect awakening. I beseech the Blessed One, out of loving compassion for all of us and for sentient beings in the Dharma-ending age, to provisionally employ words to teach expedient means.

This passage repeats the essential request concerning expedient means and contemplation, because those who have newly aroused the aspiration must rely upon right expedient means to enter the gate; only afterward can they attain right contemplation. The use of expedient means is extremely urgent. Therefore, he concludes by requesting expedient means.

What is meant by provisionally employing words? It means speaking of expedient means where no expedient means ultimately exist; therefore, words must provisionally be employed. Consider the reply that follows.

First, relying upon shamatha, observing the precepts, and sitting in meditation constitute right expedient means. Constantly giving rise to right mindfulness and applying both “calming” and “insight” together constitute right contemplation. Only when illusions have been extinguished can one abide securely; when the characteristics of sensory defilements are continually extinguished and the ten directions become pure, awakening is attained.

Having addressed these words to the Buddha, he prostrated himself with his five limbs upon the ground. He made this request three times, each time repeating the same procedure.

Three times he made his request with utmost sincerity.

At that time, the Blessed One said to Bodhisattva Universal Vision: Excellent! Most excellent! Good man! For the sake of bodhisattvas newly engaged in study and sentient beings in the Dharma-ending age, you have ably asked the Tathagata about the successive stages of practice, contemplation, abiding and sustaining, and even the provisional teaching of various expedient means. Listen attentively now, and I shall explain them for you.

Praise, assent, admonition, and an exhortation to listen carefully.

At that time, Bodhisattva Universal Vision, having joyfully received the Buddha’s teaching, and all those in the great assembly remained silent and listened attentively.

The principal interlocutor remained silent and listened receptively.

Good men! Those newly aspiring bodhisattvas and sentient beings in the Dharma-ending age who wish to seek the Tathagata’s pure mind of perfect enlightenment must maintain right mindfulness and separate themselves from all illusions.

This is a general answer to all the questions. Universal Vision asked about the gradual stages of practice, contemplation, abiding, and so forth. Yet his principal intent was specifically to ask about the initial practitioner’s expedient means of separating from illusion.

Therefore, in reply, the Buddha presented the essentials of practice, indicating that right mindfulness alone is the very first work of cultivation. Hence he said that one must maintain right mindfulness. Right mindfulness means the absence of deluded thoughts.

Thus, whenever the mind stirs and gives rise to a thought, within the essence of perfect enlightenment it is entirely an illusory transformation. This means that when not a single thought arises, all delusions naturally cease; therefore it is said that one separates from all illusions. Since it was previously said that the many kinds of illusory transformations all arise within the Tathagata’s wondrous mind of perfect enlightenment, one must separate from deluded thoughts before one can attain correspondence with it.

A treatise says: “The state free from thought corresponds only with realization.” This serves as the very first expedient means.

First, relying upon the Tathagata’s practice of shamatha, firmly uphold the precepts, dwell peacefully among the assembly, and sit calmly in a pure meditation chamber.

This passage indicates the expedient means for separating from deluded thoughts. The Sanskrit term is shamatha, translated into Chinese as “cessation.” Practitioners must take cessation as their beginning. Because the minds of sentient beings continually follow and accept deluded thoughts, constantly grasping at objects, with every thought arising and ceasing and never pausing even briefly, how could they now separate from deluded thoughts within a short time? Therefore, one must first cultivate the practice of cessation as the initial work and also as an expedient means for entering meditative concentration.

What does “cessation” mean? According to the Great Master Zhiyi of Tiantai, “cessation” has three meanings: first, cessation through embodying the true; second, expedient cessation in accordance with conditions; and third, cessation that ends discriminations between the two extremes. Taking these three kinds of cessation as the path leading forward, one can afterward enter the three contemplations: the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle Way.

The “cessation” spoken of here in the Sutra of Perfect Enlightenment is cessation through embodying the true. Those who practice this method of cessation must first set aside everything pertaining to the body and external objects all at once; having relinquished them, they relinquish them again, continuing to relinquish until no relinquishing can be perceived. Only then are all deluded thoughts completely extinguished, and inwardly and outwardly there is true emptiness.

This emptiness accords with the true mind. When deluded thoughts do not arise, deluded mindfulness naturally falls away. Therefore, cessation is the presence of right mindfulness.

When right mindfulness is present, all delusions cease completely. Hence this is called “separating from all illusions.” This is the essential point for entering meditative concentration. Students of the Way must know that they should firmly uphold the prohibitory precepts.

These are precisely the three successive stages taught in the Surangama Sutra: one must first observe the four grave precepts, remaining bright and pure as ice and frost; therefore this is called firm observance.

What does it mean to sit calmly in a pure meditation chamber? Practitioners have been exposed to far too many agitated and disorderly conditions. If they do not sit in meditation, it is difficult to gather the mind. Therefore, they must sit calmly in a pure meditation chamber. Once bodily activity has ceased, they cultivate solely the cessation that embodies the true. Yet they should dwell peacefully among a community; many people are unnecessary. It is sufficient that those present share the same right view and the same practice, following the chosen method of cessation, so that their practice may readily be brought to accomplishment.

They should constantly contemplate thus: “My present body is formed through the combination of the four great elements. Hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and impure solid matter all belong to the earth element. Saliva, nasal mucus, blood, pus, bodily fluids, tears, spittle, phlegm, grease, vital essence, feces, and urine all belong to the water element.

Bodily warmth belongs to the fire element. Movement, shifting, inhalation, and exhalation belong to the wind element. When each of the four great elements disperses, where will this deluded body be?” One thereby knows that this body ultimately has no intrinsic essence.

Because it is formed through combination, it appears to have a form, but it is truly the same as an illusory transformation. Through the provisional combination of the four conditions, the six sense faculties falsely appear to exist.

This is the method for entering contemplation and answers the question about the gradual stages of contemplation. It first explains the contemplation of provisional existence. Bodhisattva Universal Vision has asked about the gradual expedient means of contemplation.

This is because the Manjusri chapter stated: “One mistakenly takes the four great elements to be the characteristics of one’s own body and takes the conditioned shadows of the six sense objects to be the characteristics of one’s own mind.” It was previously said that knowing these to be flowers in the sky is itself liberation from cyclic existence. It was further explained that knowing illusion is itself separation from illusion, without any need for expedient means.

This is sudden awakening and sudden realization. Yet, fearing that those of middling faculties could not enter suddenly, this request was made. The Blessed One first revealed the method of stopping the deluded mind as the initial expedient means.

He now teaches contemplation specifically to answer the question about “contemplation.” He explains the method of contemplating provisional existence. First, he teaches one to contemplate and successively analyze the body; afterward, one contemplates the deluded mind. In this way, he indicates the successive stages of the method.

Contemplation is divided into three: the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the Middle Way. Following the Surangama Sutra, which speaks of the “illusion-like samadhi,” one proceeds first from provisional existence into emptiness, and then from emptiness and provisional existence into the Middle Way. This clearly indicates the successive stages of cultivating the mind.

First, one contemplates the body as illusion; therefore it is called the contemplation of provisional existence. The three contemplations are perfectly complete within the one mind. In general explanation: previously, to know illusion was itself to separate from it—the single word “know”....

Within are the six sense faculties; outside are the four great elements, which combine to form the body. Within it, there falsely appears to be conditioned energy accumulating, seemingly possessing the characteristic of grasping. This provisional combination is called the mind.

This indicates the expedient means for contemplating the mind. The six sense faculties within and the four great elements outside provide the basis upon which the six sense objects operate. When a faculty and an object unite, consciousness arises between them.

Therefore, it is said that they combine to form it. Deluded activity gives rise to manifold affairs, revealing that the mind is a provisional combination. The mind presently before us is merely deluded thought; it is not the true mind.

How can this be known? The six consciousnesses grasp the five preceding sense objects, retaining their residual images. Conditioned energy accumulates, seeming to possess a provisional appearance.

These shadows of deluded thought are provisionally combined and called the mind. Every day, sentient beings recognize only these false shadows as their mind. Now one contemplates that this deluded mind, apart from the objects of the senses, has no intrinsic essence.

If one does not mistake the provisional for the true, deluded thoughts naturally vanish. When deluded thoughts have been eliminated, one does not seek the true mind, yet the true mind naturally appears. Therefore it is said:

Good men! If this false mind had none of the six sense objects, it could never exist. When the four great elements disperse, no sense object remains. As each kind of conditioned grasping at sense objects disintegrates, ultimately no condition of the deluded mind can be seen to exist.

This indicates the accomplishment of the contemplation of provisional existence. It was previously said: “One mistakenly takes the conditioned shadows of the six sense objects to be the characteristics of one’s own mind.” If one merely knows illusion to be separation from illusion but cannot separate from it immediately, one is first taught to contemplate this body as a provisional combination of the four great elements, each of which returns to dispersion and dissolution. Once the inner sense faculties no longer exist, there are also no corresponding external sense objects. When both faculties and objects have vanished, the grasping mind is also extinguished. This deluded mind is likewise false.

Good men! Because the illusory bodies of those sentient beings cease, their illusory minds also cease. Because their illusory minds cease, illusory sense objects also cease. Because illusory sense objects cease, illusory cessation itself also ceases. When illusion has been completely extinguished, there is no illusion that has not ceased. It is like polishing a mirror: when all dust and grime have been removed, its brilliant clarity appears.

This passage concerns proceeding from contemplation of the provisional to contemplation of emptiness. This means contemplating and illuminating the six sense faculties, the six sense objects, and the six consciousnesses, all of which are extinguished. Yet when the object of contemplation is empty, the contemplating subject also ceases; therefore it is said that the extinction of illusion is itself extinguished.

The preceding passage stated: Once one knows that empty space never possessed the appearance of illusory flowers, contemplation and illumination are no longer established. Thus, both subject and object are forgotten, all dualistic opposition is utterly ended, and only the single true mind—perfectly luminous and pure—remains. Therefore, it is said that there is no illusion that is not extinguished.

The unmoving, pure awakened mind is another name for true emptiness. Therefore, this is called contemplation of emptiness. The analogy of polishing a mirror makes this clear.

Good men! You should know that body and mind are both illusory defilements. When the characteristics of defilement are forever extinguished, the ten directions are pure.

This is to proceed from contemplation of emptiness and contemplation of the provisional into contemplation of the Middle Way. At the outset, the text says that all is based upon the pure characteristic of awakening that perfectly illuminates; this is solely the one mind. Therefore, it is called the Middle Way.

Good man! It is like a pure mani jewel that reflects five colors, each appearing according to its direction. Foolish people see that mani jewel as truly possessing five colors.

Good men! The pure nature of perfect awakening appears as body and mind, manifesting responsively according to each kind. Those foolish people say that pure perfect awakening truly possesses these, and likewise regard the individual characteristics of body and mind in the same way.

Because of this, they cannot depart far from illusory transformations. Therefore, I, the Buddha, call body and mind illusory defilements. One who stands in opposition to and departs from illusory defilements is called a bodhisattva.

When defilement is exhausted and its opposing counterpart is eliminated, there is no longer any opposition to defilement. This is called the cessation of dualistic opposition.

This passage clarifies that the true mind ends all dualistic opposition, thereby revealing the pure essence and characteristic of awakening that perfectly illuminates. The mani jewel symbolizes the pure mind that perfectly illuminates. Its manifestation of five colors symbolizes the body and mind composed of the five skandhas.

Earlier commentators took it as an analogy for the five paths of birth and death. Here it refers specifically to great awakening, because the scripture speaks of the individual characteristics of body and mind, which means the five skandhas; however, the phrase “according to each kind” indicates that it encompasses the beings revolving within the five paths. Nevertheless, its principal meaning refers to sentient beings of the five paths.

In summary, it indicates the body and mind composed of the five skandhas. The wondrous mind of perfect awakening originally contains no five skandhas. Yet, because of the activity of the illusory karma of ignorance, they all manifest from the wondrous mind.

Therefore, this is likened to the mani jewel manifesting five colors according to circumstances. Sentient beings do not understand the true mind and recognize only the perceived characteristics of the five skandhas. They are like foolish people who cling to the belief that the substance of the jewel truly possesses five colors.

Because they mistakenly take the five skandhas to be the “self,” the true essence is obscured; therefore, these are called illusory defilements. Now, through wisdom, one contemplates and illuminates the five skandhas, breaking through them and realizing that they are all empty; therefore, one is called a bodhisattva. Because dualistic opposition has not yet been forgotten, it too is ignorance, and so the true essence has not yet been revealed.

Only when dualistic opposition is forgotten and both subject and object have ceased can the true mind, which transcends all duality, be clearly realized.

Good men! When beginning bodhisattvas and sentient beings in the Dharma-ending age realize the extinction of all illusions and eliminate reflected images, they immediately attain purity without direction. Boundless empty space manifests from the locus of awakening; the nature of awakening becomes perfectly luminous, and they clearly realize the pure true mind.

This directly reveals the characteristic of perfect illumination. This wondrous and perfect essence of mind is originally numinously luminous, penetrating and unobstructed, vast like quiescent empty space, and is called true emptiness. At first, because a single thought of ignorance obscured its wondrous radiance, the essence of true emptiness was transformed into inert emptiness throughout the ten directions.

Now that ignorance has been destroyed, empty space throughout the ten directions is entirely dissolved. Therefore, one contemplates empty space throughout the ten directions as arising from the awakened mind. When empty space has dissolved, the wondrous and luminous original essence is revealed.

Thus, it is said that the true mind is revealed in purity. Once this mind is pure, the Dharma realms throughout the ten directions are all purified. The text below clearly explains that the realms of body and mind of both sages and ordinary beings are each pure; this is the pure characteristic of awakening mentioned in the preceding passage.

Purity is another name for emptiness. From here down to the passage concerning equality without disturbance, the text generally indicates the meaning of contemplation of emptiness.

Because the mind is pure, the object of seeing is pure. Because seeing is pure, the eye faculty is pure. Because the faculty is pure, eye-consciousness is pure. Because consciousness is pure, the object of hearing is pure. Because hearing is pure, the ear faculty is pure. Because the faculty is pure, ear-consciousness is pure. Because consciousness is pure, the object of sensation is pure. Thus, the same applies even to the nose, tongue, body, and mind.

This passage reveals the perfectly illuminating characteristic of the wondrously awakened essence of mind in order to indicate the essence of emptiness. Here, the object of seeing specifically refers to the deluded seeing of ignorance, the seeing aspect of the eighth consciousness, which perfectly illuminates the six wondrous gates. This seeing itself is the object; it is not the object of form.

The mind and its objects throughout the ten Dharma realms, whether deluded or awakened, all exist in dependence upon deluded seeing. Now, once ignorance is destroyed, wondrous awakening becomes perfectly luminous; mind and objects both utterly cease, subject and object are both exhausted, and this seeing also ends. Therefore, the ten Dharma realms are open, empty, and pure.

Because of this purity, each pervades everywhere, and there is only a single wondrous luminosity perfectly illuminating the entire Dharma realm. Thus, the text below explains in each case that the minds and their objects in the six realms of ordinary beings and the four realms of sages are each pure and all-pervasive. In principle, when the “one mind perfectly illuminates,” sages and ordinary beings utterly cease all deluded thoughts, and only eternal awakening is disclosed.

Therefore, the text below explains each in sequence to reveal the wondrous state of perfect luminosity that pervades everywhere. It first indicates the purity of the six realms of ordinary beings.

Good men! Because the faculties are pure, the object of form is pure. Because form is pure, the object of sound is pure. Fragrance, taste, touch, and dharmas are likewise pure.

The general meaning of this passage is that the six sense objects are pure. Because the six sense objects are discussed here, it may be known that the “deluded object” mentioned previously did not refer to the six sense objects. It indicated only that deluded seeing itself is the object.

Good men! Because the six sense objects are pure, the earth element is pure. Because the earth element is pure, the water element is pure. The fire element and wind element are likewise pure.

This is the purity of the four great elements.

Good men! Because the four great elements are pure, the twelve ayatanas, the eighteen dhatus, and the twenty-five realms are all pure.

This passage generally explains that the minds and their objects in the six realms of ordinary beings are all pure. The faculties, objects, and consciousnesses constituting the dhatus are the faculties and objects of ordinary beings. The twenty-five realms are the dependent environments of sentient beings in the three realms.

In summary, body, mind, and world are all pure. This has the same meaning as the purity of the six faculties taught in the Lotus Sutra. The Lotus Sutra states only that a Dharma teacher who upholds the scripture, while at the stage of contemplative practice, immediately attains purity of the six faculties.

The Sutra of Perfect Awakening teaches that, through sudden awakening from the mind, both ordinary beings and sages are utterly transcended. Therefore, it proceeds through the four supramundane fruits of the sages, all of which are pure. The preceding passage concerns the six realms of ordinary beings; the following passage concerns the four realms of sages.

Because all those are pure, such teachings as the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen distinctive qualities of a Buddha, and the thirty-seven factors conducive to awakening are all pure. Thus, even the eighty-four thousand Dharma gateways of comprehensive retention are all pure.

This reveals that the four supramundane realms of sages are all pure.

Good men! Because the true characteristic and true nature of all things are pure, one body is pure. Because one body is pure, many bodies are pure. Because many bodies are pure, so too, even the perfect awakening of sentient beings throughout the ten directions is pure.

This clearly reveals that the sense faculties, the body, and the world are perfectly pure. The preceding passage first states that one body, and even many bodies, which constitute the direct retribution, as well as beings dwelling in the mundane realms, all attain purity. Since the beings throughout the ten directions abide in the purity of perfect enlightenment, all beings are likewise so.

Good men! Because one world is pure, many worlds are pure. Because many worlds are pure, so it is throughout the entirety of empty space, perfectly luminous, with everything in the three periods of time equal and unmoving.

Following the same principle, this contemplates the purity of the world of dependent retribution. Thus, beings, worlds, empty space, sages, and ordinary beings all cease to be; there remains only the pure, perfectly luminous precious enlightenment. The Surangama Sutra says: “I bring that which neither arises nor ceases into accord with the tathagatagarbha. Yet the tathagatagarbha is neither a worldly dharma, nor does it destroy supramundane dharmas; rather, all dharmas are the tathagatagarbha.” Therefore, each and every one is said to be unmoving.

Good men! Since empty space is thus equal and unmoving, you should know that the nature of enlightenment is also equal and unmoving. In the same way, even the eighty-four thousand Dharma gateways of complete retention are equal and unmoving; you should know that the nature of enlightenment is likewise unmoving.

Empty space, worlds, and beings exist because the nature of enlightenment is obscured by delusion. Now that all dharmas return to perfect enlightenment, they are equal—equally quiescent and extinguished, without duality—and therefore are called unmoving. Yet this teaching reveals that the cessation of all dharmas accords with the meaning of the contemplation of emptiness. Phenomena must be subsumed into principle; when principle is all-pervasive, phenomena are also all-pervasive. Therefore, the passage below states that each and every one pervades everywhere.

Good men! Because the nature of enlightenment is all-pervasive, pure, unmoving, perfect, complete, and inexhaustible, you should know that the six sense faculties pervade the dharmadhatu. Because the faculties are all-pervasive, you should know that the six sense objects also pervade the dharmadhatu. Because the sense objects are all-pervasive, you should know that the four great elements pervade the dharmadhatu. In this way, even the Dharma gateways of complete retention pervade the dharmadhatu.

This clearly reveals the ten dharma realms. Phenomena follow principle and pervade everywhere. You should know that the dharmadhatu of phenomena and principle is a gateway of unobstructed Dharma, revealing the meaning of the contemplation of provisional existence.

Good men! Because that nature of wondrous enlightenment pervades everywhere, the nature of the faculties and the nature of their objects are neither destroyed nor intermingled. Because the faculties and their objects are not destroyed, so too, even the gateways of complete retention are neither destroyed nor intermingled. It is like the light of hundreds of thousands of lamps illuminating a single house: their light pervades everywhere, yet is neither destroyed nor intermingled.

This clearly reveals the ten dharma realms, wherein phenomenon and phenomenon are unobstructed. Contemplating the dharmadhatu as universally pervasive and mutually interpenetrating is precisely the meaning of the Middle Way and the One Mind. Whoever understands the characteristic of this dharmadhatu of the One Mind sees that, although there is no intermingling, each characteristic remains undestroyed; this establishes the meaning of perfect enlightenment’s illumination.

Good men! Because perfect enlightenment is accomplished, you should know that bodhisattvas do not allow themselves to be bound by things, nor do they seek a Dharma of liberation. They do not abhor samsara, nor do they delight in the state of nirvana. They do not revere those who observe the precepts, nor do they detest those who break them. They do not esteem those who have practiced for a long time, nor do they despise beginners. Why? Because all abide within the nature of enlightenment. It is like the light of the eyes clearly seeing the objects before them: that light is complete and bears neither affection nor aversion. Why is this so? Because the essence of light is nondual and possesses neither affection nor aversion.

This is the quiescent extinction of the One Mind, equal and nondual, directly revealing the pure characteristic of enlightenment. Bondage and liberation, jealousy and affection, and so forth are all dual characteristics. Because of the deluded perceptions of ignorance, these dual characteristics arise. Now, through perfect illumination, all is perfect enlightenment; therefore, there is no duality. The light of the eyes is the direct perception of perfect illumination belonging to the eight consciousnesses. Among the faculties, the eye faculty is the clearest. Therefore, it is used as an analogy for perfect enlightenment, which universally illuminates and whose essence is nondual.

Good men! Newly practicing bodhisattvas and beings in the Dharma-ending age who cultivate this mind will attain accomplishment. Yet, with respect to this principle, there is neither cultivation nor accomplishment. Perfect enlightenment universally illuminates, quiescent and nondual, throughout hundreds of thousands of myriads of kotis of innumerable kalpas, in the ineffable Buddha worlds as numerous as the sands of the Ganges. All are like illusory flowers in empty space, chaotically arising and chaotically ceasing, neither identical with nor separate from it, with neither bondage nor liberation. Thus one knows that beings have originally already become Buddhas, and that samsara and nirvana are alike yesterday’s dream.

This passage reiterates and further explains the previously described characteristic of perfect enlightenment, universally illuminating, quiescent, and nondual, in order to reveal the ultimate realization of the One Mind. Within the tathagatagarbha, there are originally no characteristics of delusion or awakening, samsara, departure, or arrival. Samsara and nirvana are merely events within the dream of ignorance. Now that the dream of ignorance has been shattered, looking back upon former events is no different from recalling yesterday’s dream.

Good men! Since it is like yesterday’s dream, you should know that samsara and nirvana neither arise nor cease, neither depart nor return. For one who has attained realization, there is neither attainment nor loss, neither grasping nor relinquishing. As for that which realizes, there is no fabrication, no cessation, no letting things follow their own course, and no annihilation. Within this realization, there is neither subject nor object; ultimately there is neither realization nor one who realizes. The nature of all dharmas is equal and indestructible.

This passage reiterates and reveals the ultimate, nondual essence of the quiescent extinction of the One Mind. It was previously stated that from the nature of perfect enlightenment flow forth all the paramitas, pure true thusness, bodhi, and nirvana. This means that when pure true thusness is obscured by delusion, it becomes the dharmas of beings—the five skandhas of samsara.

Bodhi and nirvana are the fruits to be realized, while the paramitas are the practices by which realization occurs. Yet within the tathagatagarbha, there is originally neither departure nor arrival, neither delusion nor awakening, nor samsara. Nirvana and samsara are both like yesterday’s dream.

Since they are like yesterday’s dream, how could there be such matters as cultivation and realization, attainment and loss, grasping and relinquishing? Since there is neither cultivation nor realization, there is neither subject nor object. All appearances are ultimately quiescent and extinguished; thus every dharma is true, eternally abiding and indestructible.

This is the ultimate characteristic of enlightenment, which perfectly illuminates the pure dharmadhatu. The general explanation throughout the opening chapter is entirely based upon the meaning of “perfectly illuminating the pure characteristic of enlightenment.”

Good men! Those bodhisattvas who have newly aroused bodhicitta cultivate in this way, proceed in stages in this way, contemplate in this way, abide and uphold in this way, employ skillful means in this way, awaken in this way, and seek the Dharma in this way; thus they will not become confused or deluded.

This is the concluding response to the request that the Buddha reveal the essential purport of right samadhi. Therefore, each point is described as being “in this way.”

At that time, the World-Honored One, wishing to restate the meaning above, spoke this verse:

“Universal Eye, you should know:

All sentient beings,

In body and mind, are like illusions.

The characteristics of the body belong to the four great elements;

The nature of mind returns to the six sense objects.

When the essences of the four great elements are each relinquished,

Who remains to constitute their union?

Cultivating gradually in this way,

All becomes pure,

Pervading the dharmadhatu, unmoving.

There is no fabrication, cessation, letting be, or annihilation,

Nor is there one who can realize.

All Buddha worlds

Are like illusory flowers in empty space.

The three periods of time are entirely equal,

Ultimately without departure or return.

Bodhisattvas who have newly aroused bodhicitta,

And beings of future ages,

Who wish to seek entry into the Buddha Way,

Should cultivate in this way.”

The meaning of this verse can be clearly understood from the preceding main text.

Poem III.

17. Universal Eye knelt and respectfully asked:

“Should one cultivate gradually, step by step, or contemplate?

Please explain abiding, upholding, and skillful means,

And I beseech the Buddha to dispel all that remains unclear.”

18. The multitudes of beings earnestly implore

That skillful means be explained, causing the Supreme Vehicle to flourish.

The World-Honored One transmitted this teaching from ancient times:

“Contemplate and cultivate diligently, morning and evening.”

19. Perfect enlightenment and right mindfulness are wholly complete;

Far removed from all illusions, one draws near to perfect illumination.

Morality, concentration, and wisdom arise together in support;

The entire body of the four elements is corporeal and impure!

20. The six faculties and six consciousnesses unite in their functioning;

The six false sense objects obscure the true mind.

Now that all delusion has been extinguished,

It is like a mirror freed of dust, like a silkworm freed of its silk.

21. The precious mani jewel is wondrous,

Reflecting the five colors, bewildering ordinary minds.

The pure nature of perfect enlightenment manifests;

Foolish people grasp at delusions, falsely seeking to dispel ignorance.

22. Each person’s deluded thoughts are illusory images;

When ignorance is suddenly shattered, the compassionate mind becomes pure and serene.

Faculty, object, and consciousness cease to arise;

The entrances, bases, realms, and existence return to the true source.

23. Powers, wisdoms, and shared qualities are diligently cultivated;

Dharani and the aids to the Path bring enduring peace and purity.

In delusion, the nature of enlightenment appears as sentient beings;

Upon awakening, perfect enlightenment is boundlessly clear and still.

24. Neither destroyed nor mixed, neither functioning nor applied,

With neither subject nor object, beyond praise and blame;

Keeping the precepts and breaking the precepts are equally embraced;

Nirvana and samsara are never divided.

25. The one who realizes and the object realized are both left far behind;

Grasping, rejecting, coming, going, here, and there no longer remain.

Equality is indestructible and never diminished;

Thus awakening unfolds in perfect purity and illumination.

26. The World-Honored One continued to teach sentient beings:

Body and mind are both illusory, and the six faculties all dissolve.

One who practices in this proper manner

Seeks to attain the glorious fruit of Buddhahood beneath a clear sky.

IV. At that time, the bodhisattva Vajragarbha, who was among the great assembly, rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, knelt, joined his palms, and addressed the Buddha, saying:

The dignified rite of requesting the Dharma.

“O greatly compassionate World-Honored One! You have skillfully proclaimed for the entire assembly of bodhisattvas the causal-ground Dharma practice of the Tathagata’s great dharani of pure perfect enlightenment, together with its successive skillful means, thereby opening the way for sentient beings and enlightening those who remain in darkness. Through the Buddha’s compassionate instruction, the darkness of the great assembly in this Dharma gathering has been illumined, and their wisdom-eye has been purified.”

These words praise and thank the Buddha. In the preceding passage, the Buddha said that it is like a person suffering from an eye disease who sees illusory flowers in empty space. Previously, the World-Honored One revealed that the faculties, body, and world are all pure, just as illusory flowers in empty space have fallen away. Therefore, this passage says that the darkness caused by the eye disease has been illumined and the wisdom-eye purified.

“World-Honored One! If sentient beings have originally already attained Buddhahood, why does all ignorance exist? If such ignorance has always been inherent in sentient beings, for what reason does the Tathagata say that they have originally already attained Buddhahood?

If sentient beings throughout the ten directions first attained the Buddha Way and only afterward gave rise to ignorance, then at what time do the Tathagatas again produce all afflictions? I humbly beseech the World-Honored One not to withhold his priceless great compassion, but to open the secret treasury for bodhisattvas who have newly aroused the aspiration, and also to enable all sentient beings in the Dharma-ending age who hear this Dharma gate of the definitive-meaning sutra to cut off forever the net of doubt and regret.”

In this passage, the bodhisattva Vajragarbha makes his request. Having heard the Buddha say that sentient beings have originally attained Buddhahood, he immediately gave rise to three doubts and therefore asked these questions. His meaning was that the Buddha had first taught that sentient beings, because of beginningless ignorance, mistakenly take body and mind to be themselves and consequently undergo birth and death.

Moreover, the Buddha had said that only by permanently severing ignorance could they attain the Buddha Way. Thus, ignorance would seem to be something sentient beings inherently possess. Why, then, did he say that sentient beings have originally attained Buddhahood?

If sentient beings have originally attained Buddhahood, why does ignorance exist? If it is said that sentient beings originally attained Buddhahood and only afterward gave rise to ignorance, then when would all the Tathagatas, who are already accomplished Buddhas, again produce every affliction? Because the statement that sentient beings have originally attained Buddhahood appears to contradict the statement that only by completely severing ignorance can they attain the Buddha Way, these doubts arose.

Thus, in sequence, he raised these three doubts and posed these questions.

After speaking these words, he prostrated with his five limbs touching the ground. He made this request three times in the same manner, each time returning to the beginning.

Three times he showed wholehearted sincerity and reverence.

At that time, the World-Honored One said to the bodhisattva Vajragarbha: “Excellent! Most excellent! Good men, you are indeed able, for the sake of newly learning bodhisattvas and sentient beings in the Dharma-ending age, to ask the Tathagata about the most profound ultimate secret and its skillful means. This is truly the supreme definitive teaching of the Mahayana by which bodhisattvas instruct others. It can enable bodhisattvas cultivating throughout the ten directions and all sentient beings in the Dharma-ending age to attain resolute faith and forever sever doubt and regret. Now listen attentively, and I shall explain it for you.”

The Buddha praised them, granted his assent, reminded them, and urged them to listen attentively.

At that time, the bodhisattva Vajragarbha was filled with joy. Obeying the Buddha’s instruction, he and the great assembly listened in silence.

Those for whom the teaching was intended devoted their entire attention to hearing the Dharma.

“Good men! In all worlds, beginning and end, arising and cessation, before and after, existence and nonexistence, gathering and dispersal, activity and rest—all follow one thought after another, revolving and returning in succession. Every kind of grasping and rejecting is samsara. If one has not yet escaped samsara but nevertheless discusses the nature of perfect enlightenment, that nature of perfect enlightenment itself becomes identical with cyclic wandering. There is no principle by which one can escape samsara in this way.”

The meaning here is to reproach the questioner: one should not use the arising-and-ceasing, restless mind to discuss the essence of perfect enlightenment. This is because the causes and effects, delusion and awakening, of the ten Dharma realms all belong to birth and death and arise from deluded views. Within the nature of perfect enlightenment, these things fundamentally do not exist.

If one uses deluded views to reason about the nature of perfect enlightenment, that perfect enlightenment will likewise become identical with the phenomena of birth and death. There are three kinds of worlds: the world of sentient beings as direct recompense, the world as dependent recompense, and the world of the Buddhas’ perfectly awakened wisdom. These encompass the Dharma realms of the ten directions, including dependent and direct recompense, causes and effects.

“Beginning” refers to the cause that is the root of delusion; “end” refers to the fruit of nirvana. “Arising and cessation” refer to the bodies and minds of sentient beings and encompass the four marks of arising, abiding, changing, and ceasing. “Before and after” refer to the before and after of the three times—past and future—which also encompass the present.

“Existence and nonexistence, gathering and dispersal” refer to the world’s formation, abiding, decay, and emptiness. Existence and nonexistence correspond to abiding and emptiness; gathering and dispersal correspond to formation and decay. “Activity” means birth and death within the three realms.

“Rest” means the nirvana of the two vehicles. All the matters described above are deluded views and deluded thoughts, with each thought following the next. From time immemorial, arising and cessation have never stopped; revolving and returning in succession, they produce every kind of grasping and rejecting.

All these are deluded views belonging to the samsara of birth and death. If one uses such deluded views to reason about the nature of perfect enlightenment, that nature of perfect enlightenment will likewise become identical with the phenomena of birth and death. Therefore, the text says, “itself becomes identical with cyclic wandering.” There is no principle by which one could use deluded views to escape the path of birth and death.

This is a general reproach of the inverted questions. The following analogies clarify the point.

“It is like moving the eyes and thereby seeing still water ripple; like failing to look steadily and thereby seeing a circle of fire; like seeing the moon move because clouds are flying past; or like seeing the shore shift because a boat is moving. It is likewise so.”

Here, four examples illustrate deluded views. Still water has no waves, but because the eyes move, one sees waves. Because the eyes cannot follow quickly enough when a flame is whirled around, one sees a fiery circle. The moon and riverbank do not move, yet because clouds drift and the boat travels, they appear to move. Still water, the observing eyes, the moon, and the riverbank collectively symbolize the nature of enlightenment; the perceived waves, the fiery circle, the flying clouds, and the moving boat collectively symbolize deluded views.

“Good men! While these movements have not yet ceased, it is already impossible to establish that those objects are abiding.”

This passage first accords with the analogies. The moving things are waves upon water, the circle of fire, drifting clouds, and a moving boat. The objects in question refer to still water, the observing eye, the moon, and the shore. If the movement has not yet ceased, those objects certainly cannot remain still, but will appear to move instead.

How much more so when the defiled mind continues turning within birth and death and has never been purified: how could its perception of the Buddha’s perfect enlightenment not be defiled? Therefore, you have again given rise to these three mistaken doubts.

Here, shallow matters are used to illustrate the profound, and deluded inversion is reproved. The meaning is that, even among the ordinary things of this world, if one revolves without ceasing, it is difficult for the objects in view to appear stationary. How much more so if one uses the inverted false views of birth and death to explain the permanently abiding, pure, and wondrous nature of enlightenment—how could one avoid falling into cyclic movement? The arising of these three mistaken doubts is truly due to the discriminations of false views. This is a general reproof of all three mistaken doubts. What follows directly answers the meaning of the question.

Good men! It is like a diseased eye afflicted with a film, which falsely sees flowers in empty space. If the film upon the eye is completely removed, one should not say, “Now that this film has vanished, when will all such films arise again?” Why? Because the film upon the eye and the flowers do not stand in mutual opposition. Likewise, when the flowers vanish from empty space, one should not ask, “When will empty space again produce flowers?” Why? Because empty space originally contains no flowers and is therefore without arising or cessation. Birth and death and nirvana alike are subject to arising and cessation. Wondrous enlightenment, perfectly illuminating, is free from both the flowers and the diseased eye.

Here, the single analogy of flowers in empty space provides a general answer to the preceding questions, resolving the three mistaken doubts. The diseased eye symbolizes ignorance. Falsely seeing flowers in empty space symbolizes birth and death and nirvana.

Empty space symbolizes the wondrous enlightenment of the true mind. This shows generally that birth and death and nirvana are both the flower-like appearances of wild delusion and inversion. Within the perfectly luminous mind, such things have never existed.

Vajragarbha’s present doubts arose because, in the opening chapter, he heard the Buddha say that ignorance consists precisely in sentient beings falsely taking the illusory body and mind to be inherently existent. Thus, sentient beings exist because of ignorance. Why, then, is it said that sentient beings have originally attained Buddhahood?

If sentient beings were originally Buddhas but later became sentient beings, ignorance must have arisen from within the Buddha-mind. If so, when would the Buddha-mind again give rise to afflictions and thereby become a sentient being? These three mistaken doubts arise successively, all from the discrimination of false views, solely because the perfectly luminous true mind has not yet been realized.

Therefore, the Buddha first reproves the inverted false views of samsara and then gives the analogy of a diseased eye seeing flowers in empty space as a general answer to them all. If one realizes that empty space originally contains no flowers, one understands that sentient beings have originally attained Buddhahood. If one understands that the flowers arise from the diseased eye, how could one still doubt that, after attaining Buddhahood, afflictions might arise again?

This is the Tathagata’s skillful instruction. Once this analogy is understood, all three mistaken doubts are resolved.

Good men! You should know that empty space does not temporarily exist, nor does it temporarily cease to exist. How much more is this true of the Tathagata’s perfect enlightenment, which accords with its original nature and makes empty space itself equal. Good men! It is like refining the ore from gold: the gold does not come into existence only after the refining. Once it has become pure gold, there is no ore remaining; though endless time may pass, the nature of gold does not deteriorate. One should not say that the nature of gold was not already complete. The Tathagata’s perfect enlightenment is also like this.

This passage specifically reveals that the permanently abiding, perfectly luminous true mind does not belong to birth and death or nirvana. It reiterates this point to resolve the doubt that a Buddha could again give rise to afflictions. The meaning is that even empty space does not arise and cease in accordance with the diseased eye and its flowers; how much less could the luminous mind of wondrous enlightenment, whose original nature makes it equal to empty space, arise and cease in accordance with birth and death and nirvana?

If one realizes that the nature of enlightenment is equal, permanently abiding, and unmoving, one understands that the Buddhas have realized this very point and could never again give rise to delusion. Therefore, the analogy of refining gold concludes the instruction. If this analogy is understood, one sees that although sentient beings are originally Buddhas, they are presently still obscured by ignorance; only by refining away and abandoning ignorance do they subsequently attain Buddhahood.

Likewise, although gold is already present, it is presently mixed with ore; the ore must be completely refined away before pure gold appears. Elsewhere it is said, “Buddhahood is inherently present, yet diligent cultivation is necessary; delusion is originally nonexistent, yet it must be eliminated.” If one knows that the nature of gold does not deteriorate, how could one still doubt that a Buddha might again give rise to delusion?

This analogy expresses the wondrous meaning so that Vajragarbha’s doubts may be thoroughly understood without any detailed explanation. What follows reveals the definitive meaning.

Good men! Within the perfectly luminous enlightened mind of every Tathagata, there is originally neither bodhi nor nirvana; neither attaining Buddhahood nor failing to attain Buddhahood; neither the delusion of samsara nor the absence of samsara.

This shows that within the nature of perfect enlightenment there are originally no characteristics of birth and death or nirvana, thereby resolving Vajragarbha’s mistaken doubts. If one realizes this nature, the inverted false views of arising and cessation naturally cease to exist.

Good men! Even those in the perfectly luminous state of the sravakas, whose body, mind, and speech have all been brought to cessation, ultimately cannot reach the place of personal realization in which nirvana is revealed. How much less could one use a thinking mind to fathom the Tathagata’s realm of perfect enlightenment? This would be no different from trying to burn Mount Sumeru with the light of a firefly: it could never be burned. If, with the samsaric mind, one gives rise to the false views of samsara, one will never enter the Tathagata’s great ocean of quiescent cessation. Therefore, I say that all bodhisattvas and sentient beings in future ages must first bring the beginningless root of samsara to an end.

This shows that the perfectly luminous nature of perfect enlightenment cannot be discussed or fathomed with the thinking mind. Moreover, even those of the Two Vehicles, whose body and mind have ceased, are still unable personally to realize nirvana. How much less could sentient beings use the mind of arising and cessation to enter the perfectly luminous nature that neither arises nor ceases? They certainly could never do so.

For those of the Two Vehicles, body, mind, and speech all cease in order to eliminate the discriminating mind of the six consciousnesses. Because the seventh consciousness has been subdued and no longer manifests, there is neither examination and reflection nor speech. Yet the nirvana they claim to have realized is the entire ignorance of the eighth consciousness, which they take to be nirvana.

Because those of the Two Vehicles do not know the designation “ignorance,” they cannot personally realize nirvana as it is revealed. This means that, although the mental activities of those of the Two Vehicles have ceased, they still cannot know or personally realize the realm of ignorance. How much less could one use the mind of arising and cessation to enter the Tathagata’s perfectly luminous mind of perfect enlightenment?

This certainly cannot be done. Therefore, the analogy of the firefly concludes the instruction that the root of samsara must be eliminated. This root is precisely the false view of ignorance.

Good men! As soon as thought arises, the false mind arises with it. It is entirely produced by false thoughts that grasp at the six sense objects; it is not the true essence of mind. It is like flowers in empty space. To use such thought to explain the Buddha’s realm is like expecting flowers in empty space to bear fruit in empty space. As successive false thoughts arise, this is truly contrary to reason. Good men! The false mind that arises contains many kinds of false views and cannot accomplish the skillful means of perfect enlightenment. Such discrimination does not constitute a proper question.

This passage directly reveals the source of delusion and concludes by reproving the person to whom the teaching is addressed. Its meaning is that whenever ordinary beings activate the mind and give rise to thoughts, these are all false thoughts and not the true mind. To use such false thoughts to consider and explain the Buddha’s realm only leads one farther and farther away.

It is like flowers in empty space bearing fruit in empty space; thus, one becomes caught in successive transformations that only increase false thoughts. How could a mind that gives rise to such falsity ever accomplish the skillful means of perfect enlightenment? Therefore, this is not a proper question.

At that time, the Blessed One, wishing to restate this meaning, spoke this verse:

“Vajragarbha, you should know,

The Tathagata’s nature of quiescence

Has never had a before or after.

If the mind of samsara is used

To ponder it, delusion immediately stirs;

One reaches only the path of samsara

And cannot enter the ocean of Buddhahood.

It is like smelting gold ore:

The gold was already there, unsmelted.

Although the gold has existed from the beginning,

It is perfected by smelting the ore;

Once the substance of true gold is attained,

It never returns to being ore.

Samsara and nirvana,

Ordinary beings and all Buddhas,

Are alike appearances of flowers in the sky.

Thought itself is like an illusion—

How much more so what is false and unreal!

If anyone understands this mind,

Only then may they seek Perfect Enlightenment.”

Verse IV.

27. Vajragarbha earnestly implored,

Bowing before the Buddha and examining the field of mind;

Those in the assembly who possessed favorable affinities,

With serene minds and clear eyes, waited peacefully.

28. Vajragarbha still had doubts:

If beings inherently possess Buddhahood, why is there now ignorance?

If they are already Buddhas, how do they become sentient beings?

When did the Buddhas ever give rise to affliction?

29. He humbly prayed that the Buddha would promptly teach,

While novice bodhisattvas listened with minds stilled in meditation;

The precious treasury had been concealed,

And this definitive sutra was skillfully made a raft across the river.

30. The Buddha praised the discerning Vajragarbha,

Who sought an explanation for those newly studying;

Sentient beings have always been bewildered,

So I shall expound this profound meaning for them.

31. All relative distinctions of before and after,

Each thought gathering and dispersing, succeeding one another in ceaseless rotation—

For anyone not yet free of the world of defilements,

Any discussion of Perfect Enlightenment will be entirely distorted and erroneous.

32. The nature of perfect enlightenment in each being

Becomes caught in cyclical movement, though this is difficult to discern within or without;

It is like specks appearing in the sky or clouds drifting,

Or like seeing the shore move when the boat is underway.

33. While deluded movement has not yet ceased or vanished,

To seek the nature of perfect enlightenment is like grasping for the moon;

It is also like gold whose essence is already present:

When all the mineral ore is refined away, the original gold remains.

34. The nature of perfect enlightenment is never diminished;

When every deluded thought is ended, that nature is complete.

The deluded nature of samsara creates divisions,

While the ocean of great quiescence is utterly free from every little wave.

*

V.

At that time, Bodhisattva Maitreya, who was among the great assembly, rose from his seat, bowed at the Buddha’s feet, circumambulated the Buddha three times to the right, knelt with palms joined, and addressed the Buddha, saying:

The deportment for requesting the Dharma:

Greatly Compassionate Blessed One, you have magnanimously opened the secret treasury for the bodhisattvas, enabling the great assembly to understand samsara profoundly and distinguish the erroneous from the correct. You have enabled all sentient beings in the future to possess the fearless eye of the Way, to give rise to resolute faith in the state of nirvana, and never again to follow the realms of samsara or give rise to deluded attachments.

The actual request is presented below:

Blessed One, if bodhisattvas and sentient beings in the future wish to cross the Tathagata’s great ocean of quiescence, how should they sever the root of samsara? How many kinds of sentient beings are there within samsara? How many distinctions are there in practicing the Buddha’s bodhi? When returning to the world of defilements, how many kinds of expedient means should they establish to teach, transform, and liberate sentient beings? I humbly pray that the Blessed One, not forsaking his great compassion that saves the world, will enable all practicing bodhisattvas and sentient beings in the future to purify the eye of wisdom, illuminate the mirror of the mind, and perfectly awaken to the Tathagata’s unsurpassed knowledge and vision.

This passage presents four meanings in the questions. As the Buddha stated above, bodhisattvas who practice must first sever the root of samsara. Thus, the first question asks how it is to be severed. The intended meaning is: What is the root of samsara? The Buddha answers below: Craving, desire, affection, and attachment are the root of samsara.

The second question asks how many dispositions there are within samsara. The Buddha answers: Because of the two kinds of obstructions, there are five distinct dispositions.

The third question asks how many dispositions there are in cultivation. The Buddha answers by using the five dispositions to clarify their distinctions.

The fourth question asks how many expedient means bodhisattvas employ when they go forth to liberate sentient beings. The Buddha answers that they employ only great compassion, the power of vows, and the practice of working alongside beings. Yet the question is chiefly concerned with cultivation and the liberation of beings, because the basis of a bodhisattva’s cultivation is the liberation of sentient beings. Nevertheless, cultivation does not abandon the world of sentient beings, for liberating beings is itself cultivation.

After saying these words, he prostrated himself upon the ground with all five limbs, and in this manner repeated his request three times.

Those whose capacities were being addressed listened in silence.

At that time, the Blessed One said to Bodhisattva Maitreya: “Excellent! Most excellent! Good man, you and the others are able, for the sake of the bodhisattvas and sentient beings in the future, to inquire about the Tathagata’s subtle, secret, profound, and reverent meanings. You thereby enable the bodhisattvas to possess clear and radiant eyes of wisdom and enable sentient beings in the future to put a lasting end to samsara, awaken in mind to true reality, and fully attain patient acceptance of the non-arising of dharmas. Listen carefully now, and I shall explain this for you.”

He praised them and consented to teach.

Bodhisattva Maitreya joyfully accepted the teaching, and the great assembly listened in silence.

Together they concentrated their spirits and listened to the Buddha.

“Good men, since beginningless time, all sentient beings have been subject to samsara because of their many kinds of affection, attachment, craving, and desire. In all worlds, every class of beings—those born from eggs, born from wombs, born from moisture, or born through transformation—receives and sustains life because of sexual desire. You should know that craving is the root of samsara.

“This directly answers what the root of samsara is. There are two kinds of ignorance: first, the ignorance that generates karma; and second, the ignorance that nurtures birth.

“What is the ignorance that generates karma? It is the very first movement of a deluded thought since beginningless time. Through delusion regarding the fundamental nature of perfect illumination, it is therefore called ignorance. It merely obscures the inherently present Dharma-body and falsely takes the illusory body and mind of the five skandhas to be the self. This is precisely what was stated earlier in the chapter of Manjushri: ‘From beginningless time, ignorance originally arose.’ Although this involves mistaking the true for the deluded, it has not yet perpetuated the various processes of birth and death; it merely continually generates karma.

“The second is the ignorance that nurtures birth. This is the karmic retribution forming the basis of samsara and perpetuating birth and death. Because beings were previously deluded about principle through ignorance, they falsely take the body and mind of the five skandhas to be the self.

Then, in relation to this illusory body, they further give rise to deluded views of male and female, beautiful and ugly, love and hate, and they crave and imagine sexual desire. Arising from views born of attachment, they say, ‘That person loves my mind, and I love that person’s form.’ Through these causes and conditions, they remain constantly bound for hundreds, thousands, and tens of thousands of kalpas. Thus, the true nature of sentient beings—the Dharma-body and the wisdom-life—is obscured by delusion.

They remain mindful only of sexual desire, and because of it they undergo birth and receive their present body and life. Therefore, it is said that all receive and sustain life because of sexual desire. You should know that samsara has craving and desire as its root.

Therefore, practitioners who wish to transcend birth and death and escape samsara must sever sexual desire; this is the foremost principle.

“This is also stated in the Surangama Sutra: whether worldly or world-transcending, whether subject to birth or free from birth, one must completely end the mind of sexual desire and sever all fondness and longing for sensual craving. Therefore, the sutra teaches that the essential point of cultivation is first to sever sexual desire.

“Because the various sensual desires exist, they assist in arousing the disposition toward craving; therefore, they cause birth and death to continue without interruption.

“This directly identifies craving and desire as the root of birth and death. The body and mind of the five skandhas of sentient beings originally exist because of craving and desire, for craving and desire are what sustain their present life. Therefore, although the objects of desire are many, all forms of longing assist in activating the root disposition of craving and attachment.

Moreover, intoxicants, meat, and the five pungent plants also serve as contributing causes. Because the root of attachment is already deep, these things further stimulate the disposition toward attachment, causing it to deepen day by day. With every state of mind, beings become immersed and deluded in craving and desire; with every thought, they moisten the conditions for future birth.

Therefore, birth and death continue without interruption. What follows concerns the root of samsara.

“Desire arises because of attachment, and life exists because of desire. Sentient beings cherish and cling to life, and this in turn relies upon desire as its root. Craving and desire are the cause; attachment to life is the result.”

This clearly indicates that craving and desire are the foundation of birth and death. How does desire arise from craving? As stated above, the various desires assist in giving rise to the nature of craving. Although it is said that the various desires also arise from desirous craving, craving is the foundation and desire is the auxiliary cause. Desire means longing, while craving is the root of lust. Because the minds of sentient beings are bound by lustful craving and attachment to the beauty of men and women, and because they crave such physical beauty, they covet all kinds of food, drink, fragrances, and flavors for nourishment. They use perfumes, fine silks, and ornaments,

soft blankets, and warm bedding for comfort, and even pleasing sounds and beautiful sights to entice themselves. All desires arise from the lustful mind; therefore, it is said that desire arises from craving.

How does life come into being because of desire? Throughout their lives, sentient beings are defiled by desire and follow their craving for the forms of men and women. After death, when they have cast aside their bodily lives but have not yet received the body of their next retribution, they still possess an intermediate-state body.

This body is especially imperceptible and seeks only the objects of desire. Even from thousands or tens of thousands of miles away, it sees men and women engaged in sexual intercourse. If it previously had karmic affinities of mutual craving and defilement with them, it swiftly goes there.

Imagining the man or woman it once possessed and experiencing the utmost thirst of craving, it follows the fluid of craving into the mother’s womb, grasps the semen and blood, and clings to this conception without relinquishing it; thus, a fetus is formed. This is the origin of receiving bodily life; therefore, it is said that life comes into being because of desire.

How does it assist in producing bodily life? Craving and desire themselves are the causes through which one receives the body of a subsequent retribution, while attachment to life is the fruit. This is why birth and death continue without ever ceasing. When the Surangama Sutra speaks of the continuity of sentient beings, it expresses this meaning. What follows explains the condition of samsaric transmigration.

Because of the objects of desire, various favorable and adverse circumstances arise that either accord with or oppose the mind of craving, giving rise to jealousy and hatred and creating many kinds of karma. Consequently, beings are again born in the hells or as hungry ghosts.

This explains that the painful fruits and evil retributions in the three lower realms all arise because of lustful desire. Since the mind of craving blazes fiercely, it rushes toward the objects of desire. Yet the circumstances of desire may be favorable or adverse. If the mind encounters favorable circumstances, craving becomes all the more flourishing and nourished. If it encounters adverse circumstances, jealousy and hatred immediately arise, leading to anger, beating, abuse, and even killing; there is then no evil it will not commit. Consequently, one again undergoes immense suffering in the three lower realms, all brought about by craving and desire.

Abandoning evil and delighting in good, one is again born in the human or heavenly realms.

This clarifies how craving brings about the fruits of birth among humans and devas. The karmic deeds mentioned above generally do not go beyond the ten evil deeds: three of the body—killing, stealing, and sexual misconduct; four of speech—false speech, frivolous and embellished speech, divisive speech, and harsh speech; and three of the mind—greed, anger, and delusion.

These ten evil deeds all arise from craving and desire. If one commits them, one experiences retribution in the three realms of suffering. If one merely refrains from committing them, one obtains birth among human beings. If one further practices virtuous conduct, one obtains birth in the heavenly realms. Moreover, those in the human and heavenly realms, after excessive craving, may grow weary of it and perform good deeds; yet this too is brought about by craving.

Furthermore, knowing that manifold cravings and desires may be wearied of, one appears to relinquish attachment to pleasure, yet one thereby nourishes the root of craving anew. Consequently, one presently obtains superior wholesome fruits, but still remains within samsaric transmigration and cannot accomplish the noble path.

The preceding discussion of humans and devas refers to the blessed retributions of the six heavens of the Desire Realm. Beings in all six heavens of the Desire Realm have not yet eliminated craving and desire; they merely refrain from evil and therefore experience the ten wholesome fruits. As for the heavens of the Form Realm and above, defiled craving does not arise there, and beings cultivate only wholesome practices.

Yet in their cultivation, they merely recognize craving and desire as defiled and as coarse obstructions, and therefore deeply weary of them; this is called relinquishing attachment to pleasure. Moreover, they delight in ascending toward what is pure, subtle, and detached, and thus delight in and cling to attainment. Such delight is itself craving.

Therefore, it is said: “They again nourish the root of craving.” Consequently, they obtain only superior wholesome fruits and have not yet transcended the path of birth and death. Thus, it is said that they still remain within samsaric transmigration and do not accomplish the noble path. Because they use craving to relinquish craving, birth and death do not cease.

Hence it has been said with compassion: although you cultivate as far as the Heaven of Neither Perception nor Non-Perception, you still fall into the second category recognized by the meditation tradition, because the emotional root of birth and death has not yet been severed.

Therefore, sentient beings who wish to be liberated from birth and death and escape samsaric transmigration must first sever covetous desire and eliminate craving.

This summarizes that the foundation of samsaric transmigration lies entirely in the faults of covetous desire and craving.

Good men! When bodhisattvas transform themselves and manifest in the world, they do not take craving as their foundation. They act solely out of compassion, enabling beings to abandon covetous attachment, and provisionally make use of desire to enter birth and death. If all sentient beings in future ages can abandon craving and desire, eliminate attachment and aversion, forever cut off the path of samsaric transmigration, diligently seek the Tathagata’s realm of perfect enlightenment, and maintain a pure mind, they will immediately attain awakening.

This resolves a doubt and clarifies skillful provisional manifestation. Some may wonder: When bodhisattvas enter the various states of birth and death, is this not also the fault of covetous desire? Therefore, it is explained here that bodhisattvas merely manifest covetous desire in entering birth and death. Through the method of gathering beings by sharing their activities, they transform them and enable them to relinquish covetousness. This is a provisional manifestation, not an actual condition. Practitioners, however, must sever covetous desire and attain awakening through a pure mind. Above, the foundation of samsaric transmigration has been answered; below, the spiritual dispositions are addressed.

Good men! Because of fundamental covetous desire, all sentient beings bring forth ignorance, from which flow five distinct and dissimilar dispositions. According to the two kinds of obstructions, these dispositions manifest in varying degrees of shallowness and depth. What are the two kinds of obstructions? The first is the obstruction of principle, which hinders right knowledge and right view. The second is the obstruction of phenomena, which perpetuates the various courses of birth and death.

What follows answers the question of how many spiritual dispositions exist within samsaric transmigration. The two obstructions of phenomena and principle constitute the essential nature of the fundamental condition of samsaric transmigration. The obstruction of principle gives rise to the ignorance that produces karma, while the obstruction of phenomena is the ignorance that moistens and produces birth. Samsaric birth and death take these two obstructions as their substance. Differences in cultivation likewise arise because ignorance may be thick or thin and because the two obstructions manifest at varying degrees of shallowness and depth.

What are the five dispositions? Good men! If these two obstructions have not yet been eliminated, one is said not yet to have become a Buddha.

What follows directly answers the question of how many spiritual dispositions there are in cultivation. First, the question is raised; afterward, it is explained. The five dispositions are: first, the disposition of ordinary beings; second, the disposition of the two vehicles; third, the bodhisattva disposition; fourth, the indeterminate disposition; and fifth, the disposition of non-Buddhist practitioners. First, the disposition of ordinary beings is explained.

If sentient beings forever abandon covetous desire and first eliminate the obstruction of phenomena, but have not yet severed the obstruction of principle, they can only awaken to and enter the state of sravakas and pratyekabuddhas; they are not yet able to manifest and abide in the bodhisattva realm.

This is the disposition of the two vehicles, for followers of the two vehicles sever only the six consciousnesses and the three poisons and thereby escape fragmentary birth and death. Therefore, it is said that they abandon covetous desire. The sutras say that they merely bring birth and death to an end and call this cessation, but in truth they have not permanently attained complete cessation.

Good men! If sentient beings in future ages wish to cross the great ocean of the Tathagata’s perfect enlightenment, they must first make vows and diligently sever the two obstructions. Once the two obstructions have been subdued, they can awaken to and enter the bodhisattva realm. If the obstructions of phenomena and principle have been permanently severed and extinguished, they immediately enter the Tathagata’s wondrous perfect enlightenment and fully attain bodhi and great nirvana.

This is the bodhisattva disposition. Those at the stages of the Three Worthies subdue the two obstructions, while those at the ten bhumis sever the two obstructions. The Great Treatise states: with regard to the discriminative aspects of the two obstructions, at the Stage of Great Joy there is no longer the sixth consciousness; as for the seventh consciousness, its innate aspects are eliminated progressively at each stage. After one realizes the Vajra Path, when the maturation-consciousness is no more, the two obstructions are permanently severed, and one immediately enters the Tathagata’s great ocean of nirvana.

Good men! All sentient beings realize perfect enlightenment when they encounter a good spiritual friend and rely upon that person's Dharma practice at the causal ground. In their cultivation at that time, some attain suddenly and others gradually. If they encounter the Tathagata's unsurpassed bodhi and follow the right path of cultivation, although their capacities may be great or small, they will all attain the fruit of Buddhahood.

This is the indeterminate disposition. If it is said that all sentient beings realize perfect enlightenment, then each and every one possesses the Tathagata disposition; how, then, could there be indeterminate differences? It is only because each person encounters a good spiritual friend and, according to the particular Dharma taught, cultivates the Dharma practice of the causal ground.

Consequently, their cultivation differs, being sudden in some cases and gradual in others. This indeterminacy lies in the person, not in the faculty. It is said elsewhere that a disposition is formed through long exposure to teachings and repeated habituation.

If one encounters a great good spiritual friend who reveals the Tathagata's right path of cultivation and guides one in practice, then regardless of whether one's faculties are great or small, one will attain the fruit of Buddhahood. This demonstrates that Buddha-nature is one; it is people who are indeterminate. Therefore, the Laṅkāvatāra Sutra regards drawing near to a good spiritual friend as supremely excellent.

Thus, all three vehicles are included within the indeterminate disposition.

If sentient beings seek good friends but encounter persons of wrong views and have not yet attained right awakening, this is called the non-Buddhist disposition. The fault lies with the false teacher, not with the sentient beings. Thus, sentient beings have five distinct dispositions.

This is the non-Buddhist disposition. It has already been said that all sentient beings realize perfect enlightenment and that there is no one who will not become a Buddha; how, then, can there be what is wrong? Because they encounter false teachers and erroneous doctrines, they become deviant.

This is solely the fault of the false teachers, not a fault in the Buddha-nature of sentient beings. This Mahayana Sutra of Perfect Enlightenment embraces beings of every capacity. Those who become deviant because of false teachers will, if they abandon the wrong and return to the right, all attain Buddhahood without exception. (Here this indicates the principle that even icchantikas attain Buddhahood.) Above, the text answered how cultivation differs.

Below, it answers how the teaching and transformation of beings differ.

Good men! Bodhisattvas employ only the skillful means of great compassion when entering the world. They awaken those who have not yet awakened and even manifest various forms and favorable or adverse circumstances. They engage in the same activities as sentient beings, teaching and transforming them so that they attain Buddhahood, all in reliance upon their pure vow-power from beginningless time.

This answers the question of how many skillful means bodhisattvas employ when they return to the realm of worldly defilements. Although bodhisattvas use many skillful means to benefit sentient beings, they take great compassion as foremost, carry out their great vows, and gather and transform beings through engaging in the same activities. This is wondrous conduct.

Bodhisattvas deliver sentient beings by means of the four methods of attraction: generosity, loving speech, beneficial conduct, and engaging in the same activities. This sutra places foremost importance upon the severance of desire; it therefore singles out the wondrous practice of engaging in the same activities as a means of severing attachment. If bodhisattvas do not uphold their vow-power but heedlessly engage in the same activities, they will fall into degradation.

They must therefore rely upon their pure vow-power from beginningless time.

If sentient beings in future ages arouse the supreme resolve for great perfect enlightenment, they should make the bodhisattva's great pure vow, saying: “May I, from this day forward, abide in the Buddha's perfect enlightenment and seek a good spiritual friend. May I not encounter non-Buddhists or followers of the two vehicles. Relying upon my original vow, may I cultivate and gradually sever all obstructions. When the obstructions are exhausted and my vows fulfilled, may I immediately ascend the pure and liberated Dharma hall, realize great perfect enlightenment, and accomplish the wondrous adornment.”

This says that not only do bodhisattvas benefit sentient beings by relying upon the power of great vows, but practitioners in future ages must also use great vows to guard their minds so that they do not fall into wrong views. What does it mean for bodhisattvas who cultivate practice to arouse the supreme resolve for great perfect enlightenment? These are people firmly resolved to attain Buddhahood.

They should therefore first make this vow: “I now abide in the Buddha's perfect enlightenment and aspire to attain Buddhahood. Therefore, may I encounter a good spiritual friend and never encounter non-Buddhist false teachers or followers of the two vehicles whose understanding is inferior and who would destroy my roots of goodness. May I encounter a bodhisattva who will serve as a supremely excellent spiritual friend, and may I faithfully practice in accordance with the teaching and gradually sever all obstructions.

If my obstructions are exhausted and my vows fulfilled, I shall attain the fruit of Buddhahood.” To accomplish the wondrous adornment is to enter the ocean of the fruit of Buddhahood.

At that time, the World-Honored One, wishing to restate this meaning, spoke this verse:

“Maitreya, you should know,

That all sentient beings

Fail to attain great liberation

Entirely because of craving and desire,

And thus fall into birth and death.

If they can sever love and hatred,

Together with greed, anger, and delusion,

Regardless of differences in disposition,

They will all attain the Buddha Way.”

The prose passage says that the five dispositions differ because of the two obstructions. The verse says that if one can swiftly sever the afflictions without clinging to the distinctions among the five dispositions, one will immediately attain the fruit of Buddhahood.

“When the two obstructions are forever extinguished,

Seek a teacher and attain right awakening.

Conform to the bodhisattva vows,

And rely upon great nirvana.

All bodhisattvas throughout the ten directions

Employ vows of great compassion

To manifest themselves within birth and death.

Practitioners of the present

And sentient beings of future ages

Should diligently sever all views born of attachment,

And they will immediately return to great perfect enlightenment.”

Verse V.

35. Maitreya Bodhisattva solemnly

Asked the Buddha to instruct all sentient beings,

To distinguish the boundaries of the right and wrong within samsara,

And to establish deep and sincere faith in nirvana.

36. “World-Honored Buddha! Sentient beings crave and seek;

How can they sever the bridge of revolving samsara?

How many dispositions are newly perfumed into being?

How are the various classes of sentient beings taught and transformed?”

37. With loving-kindness, the Buddha explained clearly:

Sentient beings revolve in samsara through deluded craving and emotion;

The four modes of birth endure the hardships of birth and death,

Whose root is sensual desire, its habituation giving rise to affliction.

38. Sexual desire perpetuates birth and death without end;

Favorable and adverse circumstances lead beings astray into the three evil paths.

Sentient beings who wish to live in emptiness

Must cut through the mountain of craving and drain the lake whose root is attachment.

39. Bodhisattvas manifest themselves amid the ceaseless round,

Borrowing the various forms of desire to constantly deliver beings.

Keeping the mind of perfect enlightenment pure and clear,

They distinctly reveal and elucidate the five dispositions.

40. The disposition of ordinary beings is exceedingly shallow;

They have severed neither phenomenal nor principle-based obstructions, nor brought attachment to an end.

Those of the two vehicles advance in their disposition;

They sever phenomenal obstructions but have not yet overcome obstructions to principle.

41. Those of the bodhisattva disposition sever the very root,

Realize the essence of perfect enlightenment, and turn their minds back toward the world.

Those of indeterminate disposition are found everywhere;

Some awaken suddenly, others gradually, teaching beings as circumstances require.

42. The non-Buddhist disposition is plainly evident:

False teachers and wrong views are what they themselves repeatedly cultivate.

The perfect enlightenment of Buddha-nature becomes obscured;

Through compassionate vows, bodhisattvas diligently aid the world.

VI.

At that time, the Bodhisattva Pure Wisdom arose from his seat in the great assembly, bowed his head at the Buddha's feet, circumambulated the Buddha three times to the right, knelt, joined his palms, and addressed the Buddha, saying:

The formalities of requesting instruction.

“Greatly Compassionate World-Honored One, you have extensively explained for us such inconceivable matters as we had never before seen or heard. Today, through the Buddha's skillful consolation, our bodies and minds are at ease, and we have gained great benefit.

Praise and gratitude.

“Please, for the sake of the entire Dharma assembly of the future, expound once again the perfectly complete nature of enlightenment. O Dharma King, concerning what all sentient beings and bodhisattvas, as well as the Tathagatas, the World-Honored Ones, have realized and attained—how can there be differences? May sentient beings in future ages, upon hearing this teaching and its meaning, awaken in accordance with it and enter it in successive stages.”

Here the question is: The wondrous nature of perfect enlightenment is equal in sages and ordinary beings; why, then, are there differences in cultivation and realization? Previously it was said: When one knows that phenomena are like flowers in empty space, there is no further cycle of conditioning. Thus, upon ascending at once to Buddhahood, one need not proceed through successive stages.

Furthermore, all sentient beings realize perfect enlightenment. Thus, originally there is no difference in nature. Above, the question concerned differences, and the Buddha replied that they arise because the two obstructions vary in depth.

Now the question concerns differences in cultivation and realization. The meaning is that since the nature of enlightenment is equal, the two obstructions likewise cannot differ. Therefore, the question is now asked: From the ordinary state to sagehood, how can there be differences in cultivation and realization?

Having spoken these words, he prostrated himself with all five limbs touching the ground. Thus he made his request three times, repeatedly bowing in supplication.

The one who had raised the question listened attentively.

At that time, the Blessed One addressed Bodhisattva Pure Wisdom: “Excellent! How precious, good men! For the sake of sentient beings in the latter age, you are able to ask the Tathagata about the differences among the successive stages. Now listen carefully, and I shall explain them to you.”

He praised the request and consented to teach.

Thereupon Bodhisattva Pure Wisdom, having respectfully received this instruction, rejoiced together with the great assembly and listened in silence.

They listened to the Dharma single-mindedly.

“Good men! The intrinsic nature of perfect enlightenment is not a nature, yet it possesses nature. It arises in accordance with all natures, neither grasping nor rejecting. Within true reality there are, in truth, neither bodhisattvas nor sentient beings. Why is this? Because bodhisattvas and sentient beings are both illusory transformations. When illusory transformations cease, there is neither grasping nor realization. It is like the eye, which cannot see itself. The nature itself is equal, yet there is no one who makes it equal.

“In response to the question that, since the nature of enlightenment is one, why do sages and ordinary beings differ in cultivation and realization, the Buddha

first points out that the nature of enlightenment is originally equal and nondual. Bodhisattvas and sentient beings alike engage in grasping, realization, and successive stages, yet the intrinsic nature is without nature; hence it is said to be ‘not a nature.’ Ordinary beings and sages alike possess it fully; hence it is said to ‘possess nature.’ It manifests in accordance with conditions; hence it is said to ‘arise in accordance with all natures.’ Originally there are no successive stages of cultivation and realization. Only afterward, through the deluded functioning of the mind, do differences arise. The eye’s inability to see itself illustrates that the nature of enlightenment is originally devoid of the duality of subject and object.

“Sentient beings, confused, disordered, and inverted, have not yet been able to eliminate all illusory transformations. With regard to what has ceased and what has not yet ceased, differences arise through the deluded functioning of their minds. If they attain the Tathagata’s accord with quiescent cessation, there is in truth no quiescent cessation, yet it is quiescent cessation.

“This indicates that differences arise solely from the confusion, disorder, and inversion of sentient beings. In truth, it is perfectly clear that there is no subject or object of grasping and realization. Below, differences within nondifference are explained.

The ancient teachers used the Tiantai doctrine of the ‘six identities’ to explain this. That is, the nature itself is equal, and ordinary beings and sages are nondual. This is called identity in principle.

Above, it was said that the nature of enlightenment is equal and that the principle is originally of a single flavor. Now, because sentient beings are confused, disordered, and inverted, and their illusory transformations have not yet ceased, differences arise through the deluded functioning of their minds. This clearly shows that the differences among the six identities arise because of delusion.

If one ultimately reaches the source, there is quiescence and nonduality. By clearly understanding the word ‘six,’ one does not give rise to overweening pride; by awakening to the word ‘identity,’ one does not give rise to a mind of retreat. This is the perfectly illuminating purport of Tiantai.

Above, the principle of perfect enlightenment was indicated in general; below, the six identities are explained. Since the meaning accords with the sutra, it is used here as an explanation.

“Good men! Since beginningless time, all sentient beings, because of deluded notions of self and attachment to self, have never known for themselves that each thought arises and ceases. Thus they give rise to love and hatred and become attached to the pleasures of the five desires.

“This indicates identity in principle, because sentient beings in their entirety abide in delusion. Hence it is called ‘principle.’ Sentient beings themselves are Buddha; hence it is called ‘identity in principle.’ Because they have not awakened to the nature of enlightenment and are deluded, deluded thoughts turn them away from the Dharma-body. They mistakenly identify the five skandhas as themselves; hence, through deluded notions of self, they cling firmly to self and will not relinquish it. Therefore it speaks of attachment to self. Never having known for themselves that each thought arises and ceases, they create various evil karmas. Yet that which creates karma is itself Buddha-nature. Therefore this is called identity in principle.

“If they encounter a good spiritual friend who instructs and awakens them to the perfectly pure nature of enlightenment, and who elucidates arising and cessation, they immediately know that this very lifetime is by nature intrinsically fraught with restless toil.

“This is identity in name. Because sentient beings are deluded, they do not know that Buddha-nature is inherently present. If they encounter a good spiritual friend who guides them, they comprehend and awaken to their intrinsic nature: arising itself is non-arising, and they know that their fundamental source is Buddha. By knowing the name and understanding the word—by understanding the single word ‘identity’—they thereby know Buddha-nature. Hence this is called identity in name.

“If, furthermore, there is someone whose mind enters a state in which anxious thoughts are constantly brought to rest, thereby attaining the purity of the dharma-dhatu, yet who investigates and understands that nature as pure, this very understanding becomes a self-imposed obstruction, and so that person is not free within perfect enlightenment. This is called an ordinary being’s accord with the nature of enlightenment.

“This is identity in contemplative practice. In the Perfect Teaching of Tiantai, at the stage of the five grades of contemplative practice, a person completely subdues the five abiding grounds and first eliminates the delusions of views and thought. Hence it is said that ‘the mind enters a state in which anxious thoughts are constantly brought to rest.’ Since the three poisons no longer run rampant, it is said that one ‘attains the purity of the dharma-dhatu.’ Because one remains attached to the pure state, it is said that this understanding of purity becomes an obstruction.

Fundamental ignorance also remains pervasive, and therefore one is not free within perfect enlightenment. In Tiantai’s classification of the teachings, the stage of contemplative practice in the Perfect Teaching and the stage of faith in the Separate Teaching both involve eliminating the delusions of views and thought. Such persons are called ordinary outsiders, and therefore they may be called ordinary beings.

“Good men! The understanding of all bodhisattvas is obstructed. Although they have eliminated the obstruction of understanding, they still abide in the view of enlightenment. This awareness itself becomes an obstruction, and they do not attain freedom. This is called the accord with the nature of enlightenment of bodhisattvas who have not yet entered the grounds.

“This is approximate identity. For those at the stage of the Three Worthies, contemplative wisdom becomes increasingly luminous. They have already seen that their previous understanding of purity was an obstruction. Although they have now eliminated it and what was to be eliminated has been exhausted, the contemplative wisdom capable of eliminating it remains and is called the ‘view of enlightenment.’ The perceiving subject is obstructed by this view of enlightenment. Subject and object have not yet been exhausted. Therefore they are not free within the nature of perfect enlightenment. The concluding statement calls them bodhisattvas who have not yet entered the grounds. This specifically refers to the Three Worthies.

“Good men! Whatever illuminates and whatever knows are both called obstructions. Therefore bodhisattvas are constantly aware without abiding. Both that which illuminates and that which is illuminated simultaneously become quiescent and cease.

“This is identity in partial realization of the truth. The illuminating object and that which is illuminated constitute the understanding of purity. Knowing is the contemplative wisdom and is the view of enlightenment.

These are the two preceding stages of wisdom. Because their dualistic opposition has not yet been exhausted, both are called obstructions. Bodhisattvas who have now entered the grounds have already realized the equalness of true suchness.

Their wisdom is identical with its essence, and this illumination of its essence is itself quiescent cessation. Thus they illuminate without illuminating and do not abide in the activity of illumination. Therefore they are constantly aware without abiding.

Because principle and wisdom are one suchness, they simultaneously become quiescent and cease.

“It is like a person cutting off his own head. Once the head has been cut off, there is no longer anyone capable of cutting. By means of the obstructive mind, one eliminates the various obstructive faculties. Once the obstructions have been cut off and extinguished, one no longer extinguishes obstruction.

“This analogy clearly shows that both contemplation and wisdom cease, and both subject and object are forgotten. The person represents that which illuminates, while the head represents that which is illuminated. Once that which is illuminated has ceased, that which illuminates also ceases; hence the analogy that there is no longer an agent capable of cutting.

Illumination itself, however, is taken as an obstruction. The Surangama Sutra says: ‘From perfect luminosity, illumination arises.’ Thus, within the essence of perfect luminosity, there is originally neither subject nor object. But once an illuminating mind arises, appearances and characteristics take form; therefore illumination is regarded as an obstruction.

Since all forms of fundamental ignorance are collectively called obstructions, there is no illumination that is not extinguished; hence obstruction is used to extinguish obstructions. Once the various obstructions have been cut off, illumination itself no longer remains. Therefore it is said that one ‘no longer extinguishes obstruction.’

“The teachings of the scriptures are also like a finger pointing at the moon. Once one sees the moon, one clearly understands the intended object, but the finger is ultimately not the moon. All the various discourses spoken by the Tathagata to instruct and reveal the truth to bodhisattvas are likewise so.”

This clearly indicates the true realization of bodhisattvas on the bhumis. That is, when bodhisattvas practice but have not yet awakened to their self-nature, they must rely upon the Buddha’s various verbal teachings and instructions as methods for awakening the mind; hence they are likened to a finger pointing at the moon. Now that they have fully awakened to their own mind, all verbal teachings are understood to be skillful means.

It is like seeing the moon and knowing with certainty that the finger is not the moon. Whatever practices of cessation, doctrines, contemplative wisdom, subject, and object there may be are merely fingers pointing at the moon. Now that the one mind has been realized, both subject and object are forgotten, contemplation and illumination cease, and all simultaneously enter quiescent cessation.

This is called a bodhisattva who has entered the eighth bhumi and accords with the nature of enlightenment.

This concludes the stage of attainment. This sutra takes the perfect illumination of the characteristic of enlightenment as its central principle, and therefore does not explicitly discuss the sequence of stages. What is relinquished is explained only in terms of the varying depth of contemplative practice, thereby indicating higher and lower stages.

As stated in the chapter on Samantabhadra: One must completely leave behind all illusory and false realms. Through firmly maintaining separation from the deluded mind, one reaches the stage of contemplative practice, though the pure understanding has not yet been forgotten. The mind that regards contemplative practice as illusory must also be left behind.

Then, seeing enlightenment itself as an obstruction, one must reach the stage of resemblance, wherein enlightenment and illumination simultaneously enter quiescent cessation. This is to leave illusion behind, and even the leaving behind must itself be left behind. Below the stage of partial realization, all obstructions are spoken of.

Ultimate enlightenment means leaving behind the act of leaving illusion behind, and even that leaving behind must itself be left behind, until there is “nothing to be left behind.” This is called ultimate enlightenment. The ultimate purport of this sutra is thus perfectly clear; contemplate it deeply.

Good men! All obstructions are themselves ultimate enlightenment. Maintaining right mindfulness and losing right mindfulness are both liberation.

Establishing the true Dharma and destroying the true Dharma are both called nirvana. Wisdom and ignorance are alike prajna. The attainments of bodhisattvas and non-Buddhist practitioners are equally bodhi.

Ignorance and suchness are not different realms. Moral discipline, samadhi, and wisdom, as well as lust, anger, and delusion, are all pure conduct. Sentient beings and their worlds are one and the same Dharma-nature.

Hells and heavenly palaces are all pure lands. Those possessing the nature and those lacking the nature alike attain Buddhahood. All afflictions are ultimately liberation.

The ocean of wisdom of the dharmadhatu clearly illuminates all characteristics, just like empty space. This is called the Tathagata’s accordance with the nature of enlightenment.

This is the ultimate teaching, revealing the equality of the Buddha’s wisdom. Above, maintaining right mindfulness and losing right mindfulness, and so forth, comprise ten pairs of opposites, all belonging to the distinction between delusion and awakening. Because the wondrous nature of perfect enlightenment belongs neither to delusion nor awakening, nor to the dualities of cause and effect, all is quiescent cessation, equal and of one suchness. When contemplated through deluded thought, two characteristics appear. But when illuminated by the ocean of wisdom of the dharmadhatu, it is just like empty space. Clearly, none of the characteristics can be apprehended.

Good men! At all times, bodhisattvas and sentient beings of future ages should not give rise to deluded thoughts. Nor should they seek to extinguish their deluded minds completely. While abiding amid the objects of deluded thought, they should not add discriminating knowledge. Where there is no such knowledge, they should not distinguish what is real.

This indicates the wondrous means of resting the mind in equality. It was said above that stages may be higher or lower and realization may occur in sequence, but this is because the quiescent nature of mind has not been clearly understood. Deluded notions of cultivation and realization remain, while the duality of subject and object has not been forgotten; therefore awakening appears shallow or profound.

Here, the equal one mind alone is revealed. To accord with and unite with the Way is the wondrous principle of perfect awakening and sudden realization. This is because what sentient beings directly experience every day is wholly the equal Dharma-body of the Tathagata.

If not a single thought arises, it reveals itself in its entirety. Thus it is said: At all times, one must not deliberately give rise to deluded thought, because the moment a single thought arises, immediate reality is obscured by delusion. The deluded thoughts of sentient beings originally have no self-nature and are originally the true mind.

To extinguish delusion in search of truth is like cutting off one’s head in search of life. Therefore, deluded minds should not be completely extinguished, for the objects of deluded thought are originally nothing apart from the one truth and permit no conceptual deliberation. If one again applies the mind to understanding them, this is like producing a sound to put an end to an echo.

Therefore it is said that, while abiding amid the objects of deluded thought, one should not apply the mind to discriminating knowledge. Where there is no application of discriminating knowledge, there is true knowing. If one gives rise to a discriminating mind and separately seeks reality, it is no different from trying to place another head upon one’s head, thereby increasing confusion.

Therefore it is said that, where there is no discriminating knowledge, one should not define what is real.

For practitioners of the Way, this is the essential daily instruction for resting the mind. If one can apply it in this way, every state of mind accords with the Way and every thought realizes the truth. Without entering the samadhi of cessation, one manifests the work of liberating sentient beings. None of the patriarchs of old failed to enter this Dharma-gate. This is the upward path of Chan inquiry.

Those sentient beings who hear this Dharma-gate, believe in it, understand it, accept it, and uphold it without giving rise to fear are said to accord with the nature of enlightenment.

This indicates that resting the mind in sudden awakening is the essential point of practice. This Dharma-gate is precisely the teaching beginning with “at all times,” and so forth. Because this Dharma is difficult to believe, difficult to understand, and difficult to uphold, whoever hears it without giving rise to fear is able to accord skillfully with the nature of enlightenment.

Good men! You should know that any sentient being who has previously made offerings to hundreds of thousands of myriads of kotis of Buddhas and to as many bodhisattvas as there are grains of sand in the Ganges, and who has planted roots of virtue, is declared by the Buddha to be one who has accomplished “wisdom of all modes.”

This concludes the preceding passage by explaining that those of the capacity for sudden awakening who accord and unite with the Way are all people whose causes from previous lives are deep and abundant; only thus can they believe and accept without doubt. Although such people are still at the causal stage, they will assuredly attain Buddhahood, without doubt.

At that time, the Blessed One, wishing to restate this meaning, spoke this verse:

“Pure Wisdom, you should know:

The perfectly complete nature of bodhi

Neither grasps nor realizes;

There are neither bodhisattvas nor sentient beings.

This verse teaches that the nature of enlightenment is the same,

Originally without any difference.

Between awakening and non-awakening,

Differences appear in sequential stages:

Sentient beings’ understanding is obstructed;

Bodhisattvas have not yet left enlightenment behind.

Entering the realm of eternal quiescent cessation,

They abide in none of the characteristics.

Great enlightenment is wholly perfected;

This is called universal accordance.”

The first two lines speak generally of the differences. The one line concerning sentient beings refers to identity in contemplative practice. The one line concerning bodhisattvas refers to identity in resemblance. The two lines concerning entering the bhumis refer to identity in partial realization. The two lines concerning great enlightenment refer to ultimate identity. Yet the initial line concerning awakening and non-awakening also encompasses identity in principle and identity in name.

“Sentient beings of future ages,

Whose minds do not give rise to empty delusions—

The Buddha declares that such people

Are bodhisattvas in the present.

They have made offerings to Ganges-sands of Buddhas,

And their merit has been perfected.

Though there are many skillful means,

All are called wisdom that accords with joy.”

The final two lines mean that although stages of practice differ, all accord with the nature of enlightenment.

Poem VI.

42. Pure Wisdom addressed him at the proper time;

The Blessed One taught what the assembly doubted:

Sentient beings and all Buddhas are alike—

How, then, do they differ? Compassionately reveal this.

43. The Buddha gave his assent: “Excellent!”

Pure Wisdom reverently received his golden words.

The self-nature of perfect enlightenment is serene and dignified,

Neither grasping nor rejecting, naturally at peace forever.

44. Sentient beings are deluded and confused according to conditions,

Thus differences appear before the sun of the Tathagata.

Deluded thoughts of self and attachment unfold;

With love and hatred, they remain forever immersed in delusion.

45. Perfect enlightenment is nevertheless neglected,

Deluded views envelop all sides in darkness.

Bodhisattvas clearly discern the profound principle,

Leaving subject and object behind, they freely penetrate.

46. All dualities within and without are ended;

Unmoving in suchness, wondrous true emptiness.

Sentient beings and bodhisattvas of future ages,

By not giving rise to deluded thoughts, swiftly attain fulfillment.

47. Let everyone practice with diligence and discipline:

Neither true nor false, neither arising nor remaining.

With mind and spirit, hear this Dharma-gate in full;

Unshaken, the honored mind reveals itself.

48. Those who, from former times until now,

Have made offerings to all Buddhas and have also known to honor

The bodhisattvas revered throughout the ten directions—

The Buddha says that such people walk the path of awakening others.”

49. Creating merit as countless as the sands of the Ganges,

Planting the utmost roots of virtue in the world,

The Buddha declared that such a person, in due course,

Would not be far from the wisdom of all modes.

End of the Direct Commentary on the Sutra of Perfect Enlightenment

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