The Translation

[F.174.b] [B1]

1.1Homage to all buddhas and bodhisattvas!

1.2Thus did I hear at one time. The Blessed One was dwelling at Rājagṛha on Vulture Peak with a great saṅgha of 1,250 monks as well as bodhisattvas equal in number to the atoms found in one hundred million buddha realms.

1.3Included among them were the bodhisattvas Mañjuśrī Kumārabhūta, Avalokiteśvara, Bhaiṣajyarāja, Genuine Medicine, Famous and Melodious King of Medicine, Padmapāṇi, Sūryaprabha, Stainless Subjugator, and Conqueror of the Lower Realms.

1.4There were also the bodhisattvas Wise Superior Wisdom, [F.175.a] Wise Superior Wealth, Wise Communicator, Wise Superior Flower, Wise Superior Moon, Wise Superior Purity, Wise Superior Vajra, Wise Superior Clarity, and Wise Superior Illuminator.

1.5There were also the bodhisattvas Victory Banner of the Stars, Jeweled Victory Banner, Victory Banner of Mount Meru, Desireless Victory Banner, Flower Victory Banner, Stainless Victory Banner, Victory Banner of the Sun, Victory Banner of Beauty, Immaculate Victory Banner, and Illuminating Victory Banner.

1.6There were also the bodhisattvas Splendor of the Earth, Splendor of Jewels, Splendor of Great Intelligence, Splendor of Vajra Wisdom, Splendor of Purity, Splendor of the Sun, Splendor of Immense Merit, Splendor of Wisdom Light, and Splendor of Unmatched Majesty.

1.7There were also the bodhisattvas Kṣitigarbha, Ākāśagarbha, Ratnagarbha, Padmagarbha, Sūryagarbha, Guṇaviśuddhigarbha, Dharmamudrāgarbha, Vairocanagarbha, Nabhigarbha, and Padmaśrīgarbha.

1.8There were also the bodhisattvas Sun Eyes, Pure and Stainless Eyes, Purified Eyes, Desireless Eyes, All-Seeing Eyes, Sharp Eyes, Vajra Eyes, Jewel Eyes, Sky Eyes, and Omnipresent Eyes.

1.9There were also the bodhisattvas Divine Crown, Crown of the Jewel That Illuminates the Realm of Phenomena, Crown of the Seat of Enlightenment, Illuminating Crown, Crown of the Womb from Which All Buddhas Are Born, Crown Nobler Than the Cosmos, Ever-Noble Crown, Utterly Illuminating Crown, Crown That Is Never Outshone, Crown That Captures the Thus-Gone Ones’ Lion Throne of the Essence of All Phenomena, [F.175.b] and Crown That Fully Illuminates the Space of the Realm of Phenomena.

1.10There were also the bodhisattvas Crown Ornament of the Lord of the Brahmā Realm, Crown Ornament of the Nāga Lord, Crown Ornament That Illuminates All the Buddha’s Emanations, Crown Ornament of the Seat of Enlightenment, Crown Ornament of the King of Jewels That Sings an Ocean of Aspirations, Crown Ornament of the Melodious One in All the Three Times, Crown Ornament of the Precious King of Jewels That Is Adorned with a Web of Gems and Placed on the Victory Banner That Illuminates the Emanations of All Thus-Gone Ones, Crown Ornament of the Melodious Dharma Wheel of All Thus-Gone Ones, Crown Ornament of the Brilliant Gem That Projects the Halo of All Thus-Gone Ones, and Crown Ornament Adorned by the Gem That Perceives the Indivisibility of All of Space.

1.11There were also the bodhisattvas Great Light, Stainless Light, Jeweled Light, Immaculate Light, Shining Light, Dharma Light, Peaceful Light, Sūryaprabha, Emanated Light, Divine Light, and Meritorious Light.

1.12There were also the bodhisattvas Crest of Merit, Crest of Wisdom, Crest of Dharma, Crest of Superknowledge, Crest of Light, Crest of Flowers, Crest of Jewels, Crest of Buddhas, Crest of Brahmā, and Crest of Illumination.

1.13There were also the bodhisattvas Song of Brahmā, Song of the Earth, Song of the Ocean, Song of the Lord of the World, Song Offering the Royal Lord of Mountains, Song That Pervades the Entire Realm of Phenomena, Song That Sounds the Ocean of Dharma, Song That Stirs All the Oceans, Song of Greatly Compassionate Thunder, and Song That Relieves All the Suffering of Beings.

1.14There were also the bodhisattvas Noble Dharma, Especially Noble, Noble Wisdom, Noble Merit Like Mount Meru, [F.176.a] Noble Merit and Qualities, Noble Fame, Noble Illumination, Noble Great Love, Noble Source of Wisdom, and Noble Lineage of the Thus-Gone Ones.

1.15There were also the bodhisattvas Shining Splendor, Supreme Splendor, Noble Splendor, Illuminating Splendor, Moonlike Splendor, Assembled Splendor, Space-Like Splendor, Jewel Splendor, Highest Splendor, and Wisdom Splendor.

1.16There were also the bodhisattvas Lordly King of the Sal Tree, Lordly King of Beings, Lordly King of the Brahmā Realm, Lordly King of the Hills, Lordly King of Stillness, Lordly King of the Leaders, and Lordly King of the Great Minds.

1.17There were also the bodhisattvas Roar of Peace, Roar of Non-Attachment, Roar of the Earth Tune, Roar of the Ocean Thunder, Roar Invoked by Previous Aspirations, and Roar of the Rumbling Oceans.

1.18There were also the bodhisattvas Mind of Immense Wisdom, Mind of Space, Mind of Purity, Mind of Non-Attachment, Mind of Purification, Mind Illuminating the Three Times, Mind of Immense Power, Mind Like Gems, Spacious Mind, All-Seeing Mind, and Mind Illuminating Bodhisattva Great Beings in the Ways of the Realm of Phenomena.

1.19All these bodhisattva great beings, as well as many others equal in number to the atoms found in one hundred million buddha realms, were non-regressing beings who possessed qualities as limitless as the expanse of the sky. They could abide in the sameness of the unobscured realm of phenomena and had realized the sameness of the limit of reality and the realm of phenomena. They had conviction in the way in which actions lead to ripening and the way in which results appear based on causes, and they had knowledge of the sameness in which all phenomena are like the emergence of a stamped image. They had realized the sameness in which phenomena appear like optical illusions and reflections. They had complete knowledge of sound and language [F.176.b] and understood that all phenomena are like echoes.

1.20All of them had attained the absorption of inconceivable liberation and the absorption of the heroic stride. They had the limitless colors of a buddha’s body and were established in the dhāraṇī that accomplishes the entirely perfect state. They were skilled in causing all the buddha realms to be seen in the space of a single hair’s breadth. In the space of a single hair’s breadth they could show a buddha’s passing away, taking birth, departing from home, practicing austerities, journeying to the seat of enlightenment, awakening, turning the wheel of Dharma, and passing into nirvāṇa. They possessed a wisdom that expanded to pervade the world systems in the ten directions while they remained in one position. They possessed the wisdom that can cause the ornaments of all universes to be seen in a single universe, as well as the wisdom that can cause the ornaments of a single universe to be seen in all universes. They were able to cause the entourage of all thus-gone ones in all the world systems in the ten directions to be seen within the entourage of a single thus-gone one, and they were also able to cause the entourage of a single thus-gone one to be seen in the entourages of all thus-gone ones.

1.21They were skilled in showing how all phenomena are without center or periphery. They had reached the end of all limitless phenomena. They demonstrated the lack of center and periphery to be like an illusory web. They caused the lack of any distinctions between sentient beings to be seen throughout limitless eons. They were skilled in considering the bodies of all beings to be empowered as their own bodies. They were skilled in considering the bodies of all buddhas to be a single buddha body. They were skilled in causing other beings to see how the body of a single buddha pervades the bodies of all buddhas without exception. They were skilled in causing all world systems in the ten directions to be seen within their own bodies. They were able to cause beings to see that the single Dharma body pervades the three times. [F.177.a]

1.22Resting evenly in absorption within a single body, they were able to cause beings to see the act of manifesting limitless bodies. Having awakened with one body, they were able to cause as many bodies as there are beings to be seen. They were able to cause the bodies of all beings to be seen within the body of a single being, and they were also able to cause the body of a single being to be seen in the bodies of all beings. They were able to cause the bodies of beings to be seen as the Dharma body, and they were also able to cause the Dharma body to be seen as the bodies of beings.

1.23They were skilled in empowering the aspirations of all bodhisattvas as their own aspirations. They were able to cause bodhisattvas to see the full awakening of all the buddhas, as well as their aspirations, powers, and full awakening. They were able to cause fully mature beings to see their unsurpassed and perfect awakening in whatever ways necessary to train them.

1.24Their aspirations were uninterrupted throughout all eons. With their mastery in leaving the body of the consciousness and entering the wisdom body they could appear to all the multitudes of beings. Having broken the continuity of their own bodies, they appeared for the complete fulfillment of the aspirations of other multitudes of beings. They endeavored in aspirations that ripen beings. As their bodhisattva conduct was uninterrupted throughout all the ages of a single world, the strength of their aspirations directed toward full awakening enabled them to cause indescribably many worlds encompassing all the buddha realms to be seen within the space of a single hair’s breadth. They were able to cause numerous bodies to be seen within a single world. By uttering a single word of the Dharma, they would bring down a rain of ambrosia born from great clouds of Dharma that filled the entire realm of phenomena. Through the lightning of intelligence and liberation and the thunder of true reality, [F.177.b] they manifested to satisfy all the different kinds of beings and fulfill their great aspirations.

1.25The field of their experience was to be engaged in concentration, freedom, superknowledge, intelligence, and wisdom. Through one instance of arousing the mind of awakening, they were able to manifest bodies of all beings born in all possible ways in all the infinite world systems in the ten directions. Since they had no attachment to knowledge of their own or others’ minds, they were proficient in the knowledge of the processes and movements present in a single being’s mind as well as in all beings’ minds. They were skilled in the wisdom that can engage the ten powers of the thus-gone ones in a single instant. They were immersed in the wisdom that is not attached to anything whatsoever throughout the three times. They were skilled in the wisdom that brings genuine attainment to the mindstreams of others. They were skilled in causing, with a single moment of mind, all beings throughout the infinite expanse of world systems in the ten directions to see complete awakening in a single moment of their minds.

1.26They were skilled in the wisdom capable of using the perception of a single being to engage directly with the karmic actions of all beings without exception. They were skilled in the wisdom that teaches using the languages of all beings through the language of a single being. They were skilled in causing the perception of a single body to be seen as the perception of the bodies of all beings. While immersed in the circle of attendants of a single thus-gone one, every one of them was skilled in upholding the teaching of the Dharma within the circle of attendants of all thus-gone ones.

1.27They had all achieved every dhāraṇī. They were skilled in teaching with utterly confident eloquence while understanding the faculties of beings of all dispositions. They were skilled in the wisdom that, by observing the mind of a single being, can awaken an inexpressible number of mindstreams to buddhahood and thereby engage with the minds of all beings. They were skilled in the wisdom that instantaneously understands all world systems, [F.178.a] knows all the various thoughts of beings, and brings genuine attainment to the mindstreams of others.

1.28By recollecting the inconceivably numerous mind states of all the limitless existences throughout the endless eons of the past, they were skilled in revealing directly to beings how actions and activities ripen into results and in helping them to understand that they were skilled in ornamenting all world systems. They were skilled in entering into all world systems. They were skilled in engendering the aspirations of all buddhas and bodhisattvas as well as their own conduct and aspirations. They were skilled in shining the light of Dharma. They were skilled in entering into inexpressibly numerous eons and world systems within a single atom. They were skilled in causing a buddha realm the size of all the universes to be seen within a single atom. They could make all the water in all the oceans fit within a single pore of the skin.

1.29They were skilled in going to all the world systems throughout the extent of the realm of phenomena while doing no harm to beings. They were skilled in absorbing inexpressibly numerous world systems into their own bodies and causing the diverse activities of beings to be seen. They could make the surrounding mountains, the greater surrounding mountains, and other huge mountains‍—incalculable, inconceivable, incomparable, immeasurable, limitless, and absolutely inexpressible‍—fit within a single pore. Thus, they were skilled in going to all the world systems throughout the extent of the realm of phenomena while not frightening beings in any way.

1.30They were skilled in transforming inexpressibly numerous eons into a single eon and in displaying one eon as inexpressibly numerous eons of destruction and formation. In order to properly train others, they were skilled in causing all beings to see how all world systems will be [F.178.b] destroyed by water, fire, and wind. Though they could crush uncountable and inconceivable world systems with their big toes, every one of them was skilled in not bringing harm to beings.

1.31They had all gained attainment by means of the cloud of Dharma, and they were skilled in displaying the transformation of great suffering, in the form of harm, injury, and famine, to train beings in all the worlds of the ten directions. They did not harm other beings. Every one of them had the superknowledges and could cause the appearance of buddhas to be seen in world systems where no buddhas had come.

1.32There were also five hundred bodhisattvas, such as Bhadrapāla, every one of whom had reached the level from which there is no regression.

1.33At that same time, too, the Licchavi youth Ratnākara arrived at Vulture Peak from the city of Vaiśālī surrounded and venerated by a group of twenty-one thousand Licchavi youths. They bowed their heads to the feet of the Blessed One and took their place to his right side. There they stayed, gazing upon him with unblinking eyes.

1.34The householder Śyāmaka came from the city of Gayā, surrounded and venerated by a group of five hundred laymen, to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.35The householder Bhadrapāla also came surrounded and venerated by a group of five thousand householders to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.36The householder Sudatta came surrounded and venerated by a group of five thousand householders to the place where the Blessed One was residing. [F.179.a] They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.37The householder Susārthavāha came with many servants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.38The merchant Subāhu came from the city of Campā surrounded and venerated by a group of eighty-four thousand merchants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.39The brahmin youth Naradatta came surrounded and venerated by a group of five hundred Brahmin youths to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.40The brahmin youth Nandicandra came attended by five hundred Brahmin youths to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.41King Ajātaśatru of Magadha, son of Vaidehī, riding the king of elephants Dhanapāla, arrived where the Blessed One was residing along with a retinue of five thousand beings who surrounded and venerated the king. He rode Dhanapāla as far as was fitting and then dismounted from his palanquin. He then ascended Vulture Peak on foot and arrived before the Blessed One. He bowed his head to the feet of the Blessed One and then took his place to one side along with all five thousand beings in his retinue. [F.179.b] They all gazed upon the Blessed One with unblinking eyes.

1.42The merchant Surāṣṭra came from the city of Vārāṇasī surrounded and venerated by a group of five hundred merchants to the place where the Blessed One was residing. They bowed their heads to the feet of the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.43Śakra, who is the lord of the gods, Brahmā, who is the lord of the Sahā world, the four guardians of the world, the god Maheśvara, the god Candra, the god Suvikrāntamati, the god Sulakṣaṇa, and an inconceivable, incomparable, immeasurable, unfathomable, and limitless number of other gods, each with billions of their own divine attendants, came to the place where the Blessed One was residing. They each made an inconceivable number of suitable offerings to the Blessed One. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.44At that time, from every pore of the Blessed One’s skin, and from each of his excellent signs and all his marks, the Blessed One emitted rays of light as numerous as all the atoms in ten buddha realms. Each light ray bathed in a bright light as many world systems as there are atoms in one hundred million buddha realms. The light caused countless quadrillions of bodhisattvas to arrive from each of these world systems. Each of the bodhisattvas had a jewel mansion measuring billions of leagues and adorned with gems, pearls, and jewel tassels around a bejeweled platform. Sitting below hoisted flags and banners and surrounded by uncountable quadrillions of divine maidens, they arrived at the place where the Blessed One was residing, scattering clouds of divine flowers, [F.180.a] clouds of jewels, clouds of garments, clouds of sandalwood and agarwood incense, and clouds of divine instruments, cymbals, and song‍—clouds as large as world systems. Then, taking their place to one side, they all gazed upon the Blessed One with unblinking eyes.

1.45Throughout the great trichiliocosm there was no space, not even as much as a fraction of a single hair tip, that was not filled with gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, Śakra, Brahmā, world guardians, humans, nonhumans, or vast numbers of bodhisattvas.

1.46It was then that the bodhisattva Bhadrapāla stood up, draped his upper robe over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and made the following request: “May I ask if the Blessed One might give me the opportunity to seek instruction? If so, there are a few points on which, blessed, thus-gone, worthy, perfect Buddha, I would request your clarification.”

The Blessed One replied to the bodhisattva Bhadrapāla, “Bhadrapāla, you may ask whatever you please. I will delight your mind by answering your question.”

1.47So Bhadrapāla asked the Blessed One, “Blessed One, what are the basis, conduct, manner, distinction, roots of virtue, diligence, peace, skill in wisdom, mindfulness, realization, intelligence, propriety, interest, and armor by which bodhisattva great beings may make irreversible progress toward unsurpassed [F.180.b] and perfect awakening, and from that unsurpassed and perfect awakening know no debasement or decline?

1.48“How do bodhisattva great beings come into being due to the actions of the thus-gone ones? How do they train diligently in the wisdom of the thus-gone ones? How does their insight increase? How are they skilled in great wisdom? How is their discipline so pure? How is it that, in not forgetting what they have heard, they possess recollection? How is it that, in taking birth in accordance with their roots of virtue, they remember their past lives?

1.49“How is it that they are skilled in knowing the previous lifetimes of others and inspiring them? How is it that they are wise by being knowledgeable about differences in faculties? How do they possess the marks? How is it that they are never separate from seeing the Buddha, hearing the Dharma, or honoring the Saṅgha? How is it that they behold the blessed buddhas present in other world systems? How is it that they are able to hear the Dharma of those blessed ones in all the infinite world systems and then retain it, master it, and teach it truly on a vast scale? How is it that they are like tongues of flame in burning the roots of nonvirtue? How is it that they are like the moon in mastering all bright phenomena? How is it that they are like the sun in dispelling all the darkness of ignorance? How have they become so elevated by all roots of virtue that they are like the king of mountains? How is it that they are like vajras in having unshakable acceptance of the profound?

1.50“How are they fearless in being like the highest mountain? How is it that their voices are incredibly pure by having unimpeded eloquence? How is it that they are exceedingly learned by being proficient in discerning and ascertaining all the different languages? How is it that they do not scowl but keep their countenance smiling and radiant? [F.181.a] How is it that they are not contaminated by worldly phenomena? How is it that their voices can be heard across limitless world systems? How is it that, when they show the limitless, endless world systems inside a single pore, beings do not understand where we are and do not understand what was done?

1.51“How is it that, by ripening beings, they stay within the retinues of all thus-gone ones throughout the ten directions and never move from those places? How is it that they live in the Heaven of Joy, pass away, enter the womb, take birth, leave home, undertake austerities, sit at the seat of awakening, gain victory over demons, turn the wheel of Dharma, demonstrate passing into the great transcendence of suffering, and demonstrate teaching so that the teachings remain‍—all within the space of a single hair’s breadth? How is it that they can become aware of the mental activity of all beings in a single moment of mind?”

1.52The Blessed One answered the bodhisattva Bhadrapāla, “Bhadrapāla, excellent, excellent. Bhadrapāla, you have asked in this manner to benefit many beings and to bring them happiness. You have great compassion that loves the world and seeks to benefit ordinary beings‍—gods and humans alike‍—by accomplishing their welfare and happiness. Bhadrapāla, your intention in having asked the Blessed One such a question is excellent. Therefore, Bhadrapāla, I will answer you, so listen well and keep what I say in mind.”

“Excellent!” the bodhisattva Bhadrapāla replied to the Blessed One, and listened in the manner that the Blessed One had instructed.

1.53The Blessed One said, “Bhadrapāla, there is a bodhisattva activity that is the absorption that the Buddha calls the miraculous ascertainment of peace. [F.181.b] Bodhisattva great beings who dwell in that absorption attain, in addition to many others, the following special qualities.

1.54“So, Bhadrapāla, what is this absorption called the miraculous ascertainment of peace? It is like this. It is to understand all phenomena in accordance with their actual nature, comprehend their characteristics, and overcome mistaken characteristics. It is to no longer hold on to the habitual basis of a self. It is to no longer apprehend an other. It is to not think highly of one’s own life. It is to not enter saṃsāra. It is to understand all entities. It is to meditate on tranquility and to actualize special insight. It is to be stable minded and undistracted in mindfulness and to pacify notions and judgments. It is to keep company with virtue and to discard nonvirtue. It is to pacify attachment, aversion, and dullness, to dispense with ignorance, and to rely on knowing. It is to understand causation, to demolish a view, and to be free from consciousness. It is to arouse wisdom, to exhaust existence, to abandon attachment to joyful states, to be certain about buddhahood, and to have no doubt about the Dharma. It is to not be skeptical about the Saṅgha and to reconcile disputes arising from divisive speech. It is to adhere to solitude, to be adept in integrating the teachings, to not speak foolishly behind someone’s back, and to be without worldly goods. It is to abandon what is naturally wrong and to not commit any negative actions, now or in the future. It is to not hoard things and to have no fascination with worldly wonders. It is to see what is wrong with saṃsāra and what is beneficial in nirvāṇa. It is to wish for the sphere of the transcendence of suffering with strong intent.

1.55“It is to be without deceit, dishonesty, and pretense. It is to avoid hypocrisy, fraud, hustling, expropriation, and disrespect. It is to practice diligence and to be very patient. It is to not be lazy and to abandon obscurations. [F.182.a] It is to be endowed with the path of the ten virtues and to have a faultless aggregate of discipline. It is to never depart from the aggregate of absorption. It is to never remain in the absorptions or the equipoises. It is to be insatiable in bringing the perfections to completion. It is to create emanations through concentration, freedom, absorption, and equipoise. It is to be free to play as one likes due to the bases of miraculous power. It is to master omniscient wisdom.

1.56“It is to not be of two minds, nor to be inanimate or deaf or dumb. It is to not be led into any other path. It is to abandon everything that torments the mind. It is to attain the level of holy beings, to not consider unwholesome beings, and to disregard the spiritually immature. It is to associate with the learned. It is to arouse the strength of mindfulness. It is to arouse the strength of wisdom. It is to have no need to seek clarification from householders or renunciates.

1.57“It is to remain in solitude. It is to have patience with regard to emptiness, the absence of marks, the absence of wishes, and all phenomena. It is to understand all things as they are. This, Bhadrapāla, is the absorption called the miraculous ascertainment of peace. Since bodhisattvas who train in this absorption are unobscured regarding all phenomena, they become knowledgeable.

1.58“Furthermore, Bhadrapāla, this so-called absorption of the miraculous ascertainment of peace is as follows: It is to know all phenomena to be sameness. It is to know all words to be constructions. It is to abandon all household goods. It is to find no delight in the three realms. It is to not be discouraged. It is to not cling to any phenomenon. It is to uphold the sacred Dharma. It is to guard the Dharma. It is to have conviction in the ripening of actions. It is to be expert in training others. It is to pacify debate and to not engage in fighting. It is to not get involved in disputes. It is to uphold patience authentically and to uphold [F.182.b] realization authentically. It is to be expert in distinguishing realization, sameness, and reality.

1.59“It is to be expert in ascertaining the Dharma. It is to be expert in expressions of the Dharma. It is to know how to distinguish expressions of the Dharma. It is to know the past, the future, and the present. It is to know the three times to be sameness. It is to know the utter purity of the three spheres. It is to know the basis of the body and the basis of the mind.

1.60“It is to know how to guard one’s mode of conduct. It is to purify one’s actions. It is to transcend obscurations. It is to thoroughly know the aggregates. It is to know the sameness of the elements. It is to dispel the sense sources. It is to discard existence. It is to endeavor in the task of accepting non-arising. It is to point out causes and to not dismiss actions and results. It is to see the Dharma and cultivate the path. It is to meet with the thus-gone ones. It is to have sharp insight. It is to know how to distinguish words. It is to understand speech.

1.61“It is to attain supreme delight. It is to experience the joy of the Dharma. It is to be mindful, gentle, blissful, unperturbed, good-natured, and easy to get along with. It is to speak truthfully with gentle words and to say, ‘Come here. Welcome.’ It is to not be lazy. It is to be respectful of and honor spiritual masters. It is to not delight in birth. It is to be insatiable regarding virtuous qualities. It is to have a pure livelihood. It is to not renounce remote places. It is to settle in a place. It is to not squander mindfulness. It is to be expert in the aggregates, elements, and sense sources. It is to engage in manifesting superknowledge. It is to eliminate disturbing emotions. It is to defeat the binding force of habit.

1.62“It is to have specific attainments and the natural result of meditation. It is to be expert in rescuing from the downfalls. It is to remove all that binds. It is to discard latent tendencies. It is to utterly transcend existence. It is to recall past lives. It is to have no doubt [F.183.a] about the ripening of actions. It is to contemplate karma. It is to not mentally rely on birth. It is to not create karmic actions. It is to be without the mental activity of the inner sense sources. It is to not move out toward the outer sense sources. It is to not praise oneself or belittle others. It is to not cling to what is unpleasant. It is to not mentally rely on ordinary beings. It is to be in accord with the cause of ethical conduct.

1.63“It is to be one who is rarely encountered. It is to be absolutely resplendent. It is to know oneself. It is to be uncorrupted. It is to observe perfect behavior. It is to have no malice. It is to not use foul words. It is to not harm others, to protect close ones, and to be naturally nonviolent. It is to not harm beings. It is to be gentle in speech. It is to not abide in the three realms. It is to be able to keep secrets. It is to have acceptance in accord with the emptiness of all phenomena. It is to be greatly inspired toward omniscient wisdom. It is to have clear wisdom, to have stable discipline, and to be engaged in equipoise. It is to be happy to be alone. It is to not be content with knowing just a little bit. It is to not be discouraged. It is to abandon all that constitutes a view. It is to achieve dhāraṇī and wisdom. It is to be meticulous about what is correct and what is incorrect. It is to have an approach based on reason and logic. It is to offer counsel. It is to be appropriately forbearing of conduct. It is to have reached the level of acceptance. It is to not be unforbearing. It is to be on the level of wisdom. It is to abandon ignorance. It is to abide in wisdom. It is to be on the level of yogic conduct. It is to have the sphere of activity of bodhisattvas. It is to understand the essence of all phenomena and know the highest realization. It is to comprehend the mind.

1.64“It is to not reincarnate into a new birth. It is to know not to reincarnate. It is to lay down the burden. It is to have the wisdom of the thus-gone ones. It is to abandon attachment, to be free from anger, and to abandon dullness. It is to be diligent in practice. It is to be free from unreasonableness. It is to be inspired toward virtuous phenomena. It is to put into practice [F.183.b] the higher intention. It is to not sleep the night away. It is to not give up on abandonment. It is to nurture virtuous qualities. It is to have previously cultivated the roots of virtue. It is to know skill in means. It is to abandon marks. It is to abstain from perception. It is to be accomplished in the discourses. It is to be expert in the vinaya. It is to be certain about the truths. It is to endeavor in the actualization of liberation.

1.65“It is to delight in words and speak with a smile. It is to see wisdom as it is. It is to seek out learning. It is to never be satisfied with one's wisdom. It is to have an utterly pure mind, an utterly pure body, and utterly pure speech. It is to be trustworthy in speech. It is to rely on emptiness. It is to rely on the absence of marks. It is to know nonconceptually due to the nature of the absence of wishes.

1.66“It is to attain fearlessness. It is to not abuse those who suffer and to give them wealth. It is to not be contemptuous of the poor. It is to care compassionately for those whose discipline is corrupted. It is to be in possession of beneficial goods. It is to be of benefit through the Dharma. It is to give up material things. It is to rely unwaveringly on those with discipline. It is to let go of all possessions.

1.67“It is to make offerings with a higher intention. It is to practice what one preaches. It is to continuously endeavor. It is to take delight in being respectful. It is to understand metaphors. It is to be knowledgeable about what has occurred in the past. It is to know the application of names and terminology. It is to have destroyed imputation.

1.68“It is to not get overjoyed when being honored and to remain equanimous when being dishonored. It is to not be interested in gain or disheartened by loss. It is to have no desire for fame, and it is to not be angry when infamy befalls oneself. It is to not hanker after praise or be deflated by blame. It is to not be desirous of pleasure or saddened by pain.

1.69“It is to not grasp after formations. It is to not desire [F.184.a] proper commendation and to be accepting of false accusations. It is to endeavor in one’s rightful domain and reject everything else. It is to be content. It is to abandon what is inappropriate. It is to not downplay beings’ meagre roots of virtue. It is to uphold the teaching. It is to be concise and gentle in speech. It is to be skilled in appropriate statements. It is to defeat opponents. It is to come in time. It is to have conduct that is natural. It is to have conduct that is beautiful.

1.70“It is to be skilled in knowing what is meaningful and what is not. It is to know the world. It is to understand the treatises. It is to speak clearly. It is to give freely. It is to control the mind. It is to have shame and conscience. It is to denigrate nonvirtuous mind states. It is to not give up the qualities of an ascetic. It is to properly uphold one’s conduct. It is to move gracefully.

1.71“It is to rise for the master and prepare him a seat. It is to destroy pride. It is to properly maintain the mind. It is to understand the meaning. It is to have brought forth wisdom. It is to be without ignorance. It is to know how to engage the mind. It is to understand and know the nature of mind. It is to possess the wisdom that is knowledgeable about all attainments, regardless of whether one has practiced them or not.

1.72“It is to know the languages of all beings. It is to know how to establish etymologies and to know how to determine the meanings of words. It is to exclude what is not the real meaning. It is to accomplish all forms of concentration without savoring their experience.

1.73“It is to see and consider the minds of each and every being. It is to know the superior and inferior faculties of beings. It is to see what is appropriate and what is inappropriate. It is to discern all karmic actions. It is to know how to engage without karmic action and ripening. It is to engage in manifold aspirations. It is to not be forgetful. It is to have direct experience of the manifold and various realms.

1.74“It is to see the vajra-like absorption. It is to revel in absorption with a voice like Brahmā’s. [F.184.b] It is to know all states of absorption and equipoise to be the same and nameless. It is to remember past abodes. It is to see by knowing how to go everywhere. It is to have exhausted defilement. It is to know the simultaneous attainment of abandonment. It is to see with the unimpeded divine eye. It is to enjoy manifesting all forms. It is to know how to engage in form and the formless as sameness. It is to know how to engage in dhāraṇīs through the diverse aspects of melodious speech. It is to know all sounds to be like echoes.

1.75“It is to teach the Dharma according to need. It is to satisfy all beings by providing them with good advice. It is to know how to change faculties. It is to discern whether the time is ripe or not. It is to know how to be in accord with the limit of reality. It is to teach Dharma that gives results. It is to complete all the perfections. It is to hold all beings dear. It is to skillfully know how to defeat. It is to have deportment that is uncontrived. It is to know how to authentically unite with the realm of phenomena without mixing anything up. It is to put an end to thought, conceptualization, and mental constructions.

1.76“It is to manifest one’s body at the feet of all thus-gone ones in an instant. It is to emanate bodies like optical illusions in all world systems. It is to uphold and never forget any of the Dharma teachings of all the thus-gone ones. It is to never slide back from the Great Vehicle. It is to be skilled in teaching emancipation according to each vehicle. It is to authentically uphold the lineage of the Three Jewels. It is to show actions appropriate to each and every birthplace. It is to never grow discouraged even though one has to wear the armor for millions of eons, until the end of time. It is to skillfully know how to ripen all beings.

1.77“It is to know how to accomplish all aspects of melodious speech. It is to know how to make one eon [F.185.a] last for limitless eons. It is to know the ground of manifestation within all phenomena. It is to know how to gather all buddha realms together. It is to know how to make limitless eons pass in one eon. It is to know how to reveal one universe as all universes. It is to know how to gather all beings’ bodies into a single being’s body. It is to know how to bring inconceivable buddha realms into the space of a single hair’s breadth. It is to know how to bring innumerable, inconceivable, immeasurable world systems into just a single pore of one’s body. It is to understand all buddha realms to be equivalent to space. It is to know how to fill each and every buddha realm to the brim with one’s own body. It is to skillfully understand and realize how all phenomena are without characteristics. It is to know how to inhabit all bodies. It is to know how to speak precisely in all languages while speaking in one language. It is to realize all the ways to be skilled in means. It is to know how to teach a single word for innumerable, inconceivable, immeasurable millions of eons. It is to have unceasing eloquence. It is to be discerning in knowing what to accomplish and what to let be. It is to know how to show the distinctions between dyads, parts, and inversions.

1.78“It is to know how to emit the light of great means and insight. It is to know how to transcend all the paths of Māra. It is to have one’s actions of body, speech, and mind preceded by wisdom. It is to fulfill all the realms of beings with the four types of correct understanding. It is to attain miraculous abilities through creating merit. It is to reveal emanations throughout the entire realm of phenomena. It is to understand the utterances of beings in all world systems. It is to gather all beings throughout all the world systems in the ten directions [F.185.b] together through the four ways of attracting disciples. It is to have no doubt about accomplishing qualities, which are like illusions. It is to bring to consummation the attainment of power over requisites and over all births. It is to know how to equally attend to those with corrupted morality and those with pure morality as recipients of generosity. It is to make the thoughts of all beings adhere to the Dharma. It is to cover all the world systems in the ten directions with a web of light from a single pore. It is to attain the secrets of all bodhisattvas.

1.79“It is to know the vast depth of the great ocean. It is to know how to send forth a massive web of light into all the world systems in the ten directions. It is to have a mind that is equal to earth, water, fire, and wind. It is to know how to enter the level of the thus-gone ones. It is to know how to turn the wheel of Dharma in all explanations of words and etymologies and to know how to attain patience by oneself without being taught. It is to know how to make burst forth from a single pore the mass of water of the oceans in all the world systems in the ten directions without harming any being with the water. It is to have a jewel-like mind. It is to know how to dispel all the stains of the disturbing emotions. It is to know how to skillfully be content in dedicating the limitless roots of virtue and merit accumulated in the three times. It is to find relief by awakening to all the qualities of a buddha.

1.80“It is to know how to bring emanations into the mental activity of all beings. It is to know how to engage in the entire experience of buddhahood. It is to have an unbroken continuity of aspirations and to know how to manifest the conduct that draws beings near. It is to directly know how to see the wisdom of the thus-gone ones. It is to know how to engage in the secrets of the thus-gone ones. [F.186.a] It is to have a mind that is tranquil, being calm and at peace, and to bring delight to all beings in order to properly train others. It is to know how to demonstrate playfulness and enjoyment. It is to be consummate in possessing limitless learning and to never be content or satisfied with all one’s learning.

1.81“It is to not apprehend any phenomena. It is to engage in worldly activity in many different ways. It is to not be corrupted by any worldly phenomena. It is to ripen beings through proper training. It is to show correct behavior to those whose speech is impaired, those whose hearing is impaired, and those who are disabled, dull-minded, deaf, or blind. It is to know how to teach the Dharma and transform countless eons into the duration of a single finger snap.

1.82“It is to be followed by innumerable, inconceivable, immeasurable, infinite, and limitless hundreds of thousands of Vajrapāṇis that outshine Śakra, Brahmā, and the guardians of the world. It is to bless the poor and destitute in order to ripen beings. It is to directly know the view of self-arising wisdom, which is the awakening of all buddhas. It is to show the conduct of all hearers and solitary buddhas. It is to know how to manifest turning the irreversible wheel of Dharma in all the world systems in the ten directions. It is to know how to unimpededly teach, with a single moment of thought, for as many quadrillions of eons as there are atoms in innumerable, inconceivable, incomparable, immeasurable, and limitless world systems in order to ripen all beings. It is to show the appearance and conduct of all hearers and solitary buddhas for eons. It is to be unceasing in the complete bodhisattva conduct in order to ripen beings. It is to practice all-pervading mental stability. [F.186.b] It is to know how, in order to ripen beings, to move among the retinues of all the thus-gone ones throughout all the limitless world systems while surrounded by divine maidens singing songs and playing accompanying instruments, various cymbals, and drums, with a chorus numbering in the quadrillions. It is to behold and honor all the thus-gone ones, without ever leaving one’s seat. It is to know how to make offerings unceasingly. It is to seek and abide in unfailing vision and hearing in order to ripen limitless beings. It is to know how, in order to guide ripened beings appropriately, to demonstrate, in one single instant of thought, abiding in the Heaven of Joy, dying and transmigrating, taking birth, leaving the palace, undergoing austerities, going to the seat of awakening, taming Māra, awakening, turning the wheel of Dharma, passing into the great transcendence of suffering, and letting the sacred Dharma remain from that point on until it declines, and to demonstrate all this as many times as there are atoms in all the world systems in the ten directions while forgoing the attainment of complete awakening. This, Bhadrapāla, is the absorption of the miraculous ascertainment of peace. [B2]

1.83“Bhadrapāla, you may wonder what the practice of this absorption is like. Well, Bhadrapāla, it is to not grasp at anything, not reject anything, and not engage with anything. It is to pacify all formations. It is to understand all phenomena as they are. It is to engage in the sameness of all phenomena. It is to not conceptualize, reflect on, or establish any phenomena. It is to not generate or produce anything. It is to eliminate all concepts, thoughts, and reflections. It is to be without mental engagement that involves objectification. It is to eliminate consciousness. It is to eliminate desire, anger, and delusion. It is to be without mental engagement concerned with both the limited and the limitless. [F.187.a] It is to eliminate all mental engagement. It is to know the nature of the aggregates, the elements, and the sense sources. It is to be mindful, intelligent, interested, contemplative, and conscientious, as well as to be ardent in observing proper conduct, ritual, and livelihood. It is to be on the level of no disturbing emotions and the level of peace. It is to eliminate all conceptual proliferation. It is to actualize all trainings of the bodhisattvas, the entire domain of the thus-gone ones, and all virtuous qualities. Bhadrapāla, such is the practice of this absorption.

1.84“Bhadrapāla, even though bodhisattvas reflect on and analyze the Dharma, they still do not perceive the Thus-Gone One in his Dharma body, let alone observe him in other ways apart from the Dharma body.

1.85“Bhadrapāla, bodhisattvas should investigate by thinking, ‘What is meant by “Thus-Gone One”? Is the Thus-Gone One form, or is the Thus-Gone One something other than form?’ They should be skilled in such investigations. They should think, ‘The Thus-Gone One is not form, but also not other than form. And why? Well, form is inanimate, unmoving, and unable to reason‍—like hay, bricks, wood, and soil. Form is deceptive like an optical illusion‍—it is like a mass of foam. What we call form is an aggregation of the four great elements. Form arises dependently. Whatever arises dependently is impermanent. Whatever is impermanent is suffering. Whatever is suffering has no self. Whatever has no self has no intrinsic nature. Whatever has no intrinsic nature has no appearance. Whatever has no appearance is not genuine. Whatever is not genuine is a false and deceptive phenomenon. Whatever is a false and deceptive phenomenon is not true. Whatever is not true is not suchness. [F.187.b] Whatever is not suchness is not the Thus-Gone One.

1.86“ ‘The Thus-Gone One is true, genuine, unmistaken suchness, nothing but suchness, non-erroneous suchness, a speaker of unerring truth, a speaker of reality, a speaker of knowledge, one who holds the weapon of wisdom, one who possesses limitless wisdom, an omniscient one, an all-seeing one, one with ten powers, one who has attained the perfection of the four highest types of fearlessness, one without thoughts and concepts, one without stains, one who is equal to the sky, and one who cannot be sized up by calculations. The Thus-Gone One is not made, not born, not ceasing, without engagement, limitless, without abode, without cognition, beyond apprehension, without movement, utterly pure, free from disturbing emotions, not arising, without action, and non-abiding.’

1.87“The bodhisattvas should continue to analyze, ‘Form is not the Thus-Gone One, yet neither is the Thus-Gone One other than form. And why? If something that was other than form were the Thus-Gone One, then the sky would also be the Thus-Gone One. And why is that not so? Because the sky does not have form, it cannot be demonstrated, it is unimpeded, it does not cognize, it does not abide, it cannot be grasped, it has no abode, and it has no characteristics.’

1.88“The bodhisattvas should continue to contemplate, ‘Form is not the Thus-Gone One, yet neither is the Thus-Gone One other than form. So perhaps feeling is the Thus-Gone One? Or is the Thus-Gone One other than feeling?’

1.89“They should continue thinking, ‘Feeling is not the Thus-Gone One, yet neither is the Thus-Gone One other than feeling. And why? The Thus-Gone One has said, “Any type of feeling is suffering. All suffering has the marks of concepts. And whatever has the marks of concepts is not the Thus-Gone One. Feeling is like water bubbles. It is trifling. It arises dependently. [F.188.a] It arises based on sense contact. Whatever emerges from sense contact is feeling.” The Thus-Gone One, however, is not like water bubbles. He is not something trifling, and he is not dependently arisen. The Thus-Gone One is not born from sense contact. He does not arise based on sense contact. The Thus-Gone One does not have feelings that are born from sense contact. And why? Because the Thus-Gone One rests in equipoise within the absorption where all feelings have ceased. He is devoid of feelings. He has gone beyond all feelings. He has purified all torment. He has abandoned all disturbing emotions, harm, and ill will. He is not bound, and he is not liberated. He has not passed into parinirvāṇa, yet he is in the stainless realm of nirvāṇa. The Thus-Gone One is unborn, nonconceptual, invisible, inaudible, odorless, flavorless, and incomprehensible. He has no characteristics, cannot be touched with the senses, and cannot be cognized.’ As the bodhisattvas analyze in this way, they should think, ‘The Thus-Gone One is not feeling, yet neither is he other than feeling. And why? If something that was other than feeling were the Thus-Gone One, then all grasses, branches, herbs, bushes, and forests would be the Thus-Gone One. And why is that not so? Because all grasses, branches, herbs, bushes, and forests are devoid of feeling.’

1.90“The bodhisattvas should continue to contemplate, ‘If the Thus-Gone One is not feeling, yet also not other than feeling, then is the Thus-Gone One perception, or is he other than perception?’

1.91“They should continue thinking, ‘Perception is not the Thus-Gone One, nor is the Thus-Gone One other than perception. And why? Perception is like an optical illusion. It arises when the eyes, form, light, and mental activity come together. The Thus-Gone One [F.188.b] is not perception. He is not like an optical illusion. He does not arise based on a meeting of the eyes, form, light, and mental activity. And why? Because the Thus-Gone One is inconceivable. He is not an object of thought. He has no intention and is free from intention. He has an incomparable mind. He does not engage in going and coming. He does not go. He has eliminated going. He is beyond measure. He is uninterrupted. He has no orifices. He is not substantial. He is not diverse. He is inseparable and authentic. He is not construed. He is beyond dwelling. He is not touchable.’ The bodhisattvas should continue thinking, ‘Perception is not the Thus-Gone One but neither is the Thus-Gone One other than perception. If something that is other than perception were the Thus-Gone One, then any piece of wood or clod of earth would also be the Thus-Gone One. And why is that not so? Because wood and earth have no perception.’

1.92“The bodhisattvas should then continue to contemplate, ‘If the Thus-Gone One is not perception, yet also not other than perception, then is the Thus-Gone One perhaps formation? Or is he other than formation?’

1.93“They should continue thinking, ‘Formations are not the Thus-Gone One, yet neither is the Thus-Gone One other than formations. And why? Formations are not entities. They are of a false and deceptive nature. They arise from ignorance. Formations are born out of ignorance. The Thus-Gone One is not a non-entity. He is not false. He is not deceptive. Unlike formations, he is not born from ignorance. And why? The Thus-Gone One rests in equipoise within the absorption where ignorance has ceased. Since he has transcended the conceptual absorption of those who experience form [F.189.a] as well as the unchanging absorption, he has accomplished the cessation of perception and feeling. The Thus-Gone One is peace, invisible, not apparent, and limitless. He is like the clouds. He is not tranquil, not peaceful, without peace, and devoid of peace. He is pure and without disturbing emotions. He is without craving. He is without liking. He does not circle in existence. He is beyond circling in existence. He rests in the manner of not resting. He is not bound. He is beyond death and transmigration. He does not pass away. He is not a dharma. He is also not not a dharma. He is not wood. He is also not not wood. He does not perish. He also does not not perish. He is free from perishing. He is momentary. He is undisturbed.’ They should then continue thinking, ‘Formations are not the Thus-Gone One but neither is the Thus-Gone One other than formations. And why? If something that is other than formations were the Thus-Gone One, then the Thus-Gone One would be a non-entity. And why is that not so? Because a non-entity is what is not formations.’

1.94“The bodhisattvas should then continue to contemplate, ‘If the Thus-Gone One is not formations, yet is also not other than formations, then is the Thus-Gone One perhaps consciousness? Or is he other than consciousness?’

1.95“They should continue thinking, ‘Consciousness is not the Thus-Gone One, yet neither is the Thus-Gone One other than consciousness. And why? Consciousness is illusory. It is hollow and inauthentic. It arises based on coming together with formation. It is produced based on coming together with incorrect attention. The Thus-Gone One is not hollow. He is not something inauthentic. He does not definitively arise from incorrect attention. [F.189.b] He is not produced from incorrect attention like consciousness. And why? The Thus-Gone One is free from mentation, conceptual mind, and consciousness. He is without letters, without sound, without objects, without substantiality, and without mind. He is not associated with anything yet also not disassociated from anything. He is without intelligence yet also not without intelligence. He is without realization yet also not without realization. He does not go, yet he also does not not go. He is indivisible. He cannot be divided. He does not pass beyond. He is without characteristics. He is free from characteristics. He is not characterized. He is without mental constructs. He is not a source. He is without attachment. He is free from attachment. He harmonizes. He is distinguished by suchness. He is not thatness yet neither is he not not thatness.’ They should then continue thinking, ‘Consciousness is not the Thus-Gone One but neither is the Thus-Gone One other than consciousness. If something that was other than consciousness were the Thus-Gone One, an optical illusion would also be the Thus-Gone One. And why is that not so? Because an optical illusion is not consciousness.’

1.96“The bodhisattvas should then continue to contemplate, ‘The Thus-Gone One is not perceived as being in the past, nor is he from the future, nor is he perceived as being in the present. Since he is not perceived, he is nonconceptual and beyond thought. Being beyond concepts, he does not dwell anywhere separately. Since he does not dwell anywhere separately, he has no extent. Since he has no extent, he is not longed for. Since he is not longed for, he is not pained over. Since he is not pained over, he is not tormented over. Since he is not tormented over, he is not grieved over.’

1.97“Those who do not feel grief have no agony. Those who are free from agony do not run around and do not run here and there. Those who do not run do not run here and there. Those who do not run here and there are not lost. Those who are not lost do not wander around. Those who do not wander around know no wandering. Those who know no wandering are free from wandering. [F.190.a] Those who are free from wandering have no thoughts. Those who have no thoughts are conscientious. Those who are conscientious are noble beings. Those who are noble beings are worthy ones. Those who are worthy ones are free from the stain of ego, the stain of being, the stain of life force, the stain of person, the stain of the aggregates, the stain of the elements, the stain of the sense sources, the stain of existing entities the stain of causes, the stain of conditions, the stain of objectification, and the stain of origin. Such beings are also free from the stain of self-importance due to pride, the stain of feeling, the stain of desire, the stain of anger, the stain of delusion, the stain of wrath, the stain of ill will, the stain of pride, the stain of arrogance, the stain of thinking, and the stain of agony. They have no stains of pride and arrogance. They have no stains of hell beings, animals, and pretas. They have no stains of the realm of the Lord of Death. They have no stains of the desire realm, the form realm, and the formless realm. They have no stains of saṃsāra. In this way, no stains can be observed.

1.98“Those who are free from desire and without stains are known as noble ones, worthy ones, liberated ones, the foremost among gods, those who always rest in equanimity, and buddhas. Such beings have no thoughts regarding any phenomenon, and being without thoughts, they are beyond affliction. Being free from affliction, they feel no torment. Being without torment, they remain natural. Being natural, they do not engage with any phenomena.

1.99“Now, if they do not engage with phenomena in this way, is form then awakened into buddhahood? Or is it rather that feeling, perception, formation, and consciousness are awakened into buddhahood? Who is awakened into perfect buddhahood? [F.190.b]

1.100“Is it the five aggregates that teach the Dharma? The five aggregates are not authentic. They are illusory, without substance, unreal, and immaterial, and they arise due to mistaken mental activity. The realm of phenomena, on the other hand, is not without substance, not unreal, and not inauthentic, and it does not arise due to mistaken mental activity. It is not illusory. It is not like an optical illusion. It is not like the moon’s reflection in water. It is not like an echo. Therefore, someone does teach this Dharma. And why? Bhadrapāla, the realm of phenomena is pure, genuine, and not erroneous. It is unmistaken suchness. If that is suchness, then who is the teacher? The five aggregates are impermanent, painful, empty, without self, dependently arisen, trifling, and fleeting. Awakening is genuine, without mental constructs, ungraspable, inexpressible, invisible, imperceptible, without characteristics, limitless, sky-like, without equal, incomparable, and without mentation, conceptual mind, and consciousness. It is beyond all sounds and words. It does not dwell in any place or direction. It cannot be analyzed or shown. It is peace and yet free from peace. It is cool, without basis, without abode, uncompounded, unborn, unceasing, nondual, and none other than suchness. It is unchanging suchness, suchness that does not come, and suchness that does not go. It is sameness beyond saṃsāra and nirvāṇa.

1.101“Bhadrapāla, suchness is not polluted. It is not purified. It is not pure. Suchness is neither saṃsāra nor nirvāṇa. Suchness is not born, nor does it cease. Suchness is not the lowest, or mediocre, or supreme. So-called ‘suchness’ is the realm of phenomena. The realm of phenomena does not exist as an essence related to either self or phenomena. [F.191.a] It does not abide as an essence of phenomena. It does not abide as any phenomena. It is emptiness. It abides as emptiness. It abides as ultimate emptiness. It abides as great emptiness. It abides as supreme emptiness. It is the firm basis. The realm of phenomena is immutable, non-abiding, without abode, without essence, without movement, without acceptance, without rejection, without claiming, and without grasping. To know this Dharma without having thoughts regarding that knowledge is to know the realm of phenomena. The realm of phenomena is the Buddha and the Buddha is the limit of reality, which is stainless, peaceful, and cool. It is unborn and unceasing.

1.102“The aggregates entail mental proliferation, and the bodhisattvas should therefore consider them by thinking, ‘How can I awaken these five aggregates that cause mental proliferation into perfect buddhahood? Is it form that is awakened into buddhahood? Or is it perhaps feeling, perception, formation, or consciousness that is awakened into perfect buddhahood? Form is inanimate, unmoving and without thought, just like grass, a wall, a piece of wood, or a mirage. So it is not form that is awakened into perfect buddhahood. Feeling is like a water bubble: it is trifling, and it arises based on sense contact. That is also not awakened into perfect buddhahood. Perception is like an optical illusion. It arises when the eyes, form, light, and mental activity come together. That is also not awakened into perfect buddhahood. Formations are immaterial. They are false and deceptive phenomena that arise based on ignorance. They are also not awakened into perfect buddhahood. Consciousness is illusory, hollow, inauthentic, and not genuine. It definitively arises based on coming together with formations. It is produced based on coming together with incorrect attention. [F.191.b] And that is not awakening into perfect buddhahood.’

1.103“Bhadrapāla, the bodhisattvas should then continue thinking, ‘If it is not the five aggregates that awaken to perfect buddhahood, is the awakening to perfect buddhahood then caused by the marks of a great being? Or is perfect buddhahood due to the Dharma? Or is perfect buddhahood caused by one’s roots of virtue? No, people do not awaken to perfect buddhahood due to physical marks. If people awakened to perfect buddhahood due to the physical marks of a great being, then a universal monarch would also awaken to perfect buddhahood. And why? Because a universal monarch also possesses the thirty-two marks. So, since one does not awaken to perfect buddhahood because of one’s marks, does one perhaps awaken because of the Dharma? No, one does also not awaken to perfect buddhahood because of the Dharma. And why? Because the Dharma is without form, not demonstrable, unimpeded, unfindable, non-abiding, not apparent, not noticeable, invisible, unborn, unceasing, and sky-like. One does not awaken to perfect buddhahood through that. So, if one does not awaken to perfect buddhahood through the Dharma, then does one perhaps awaken to perfect buddhahood because of one’s roots of virtue? No, one does also not awaken to perfect buddhahood by means of one’s roots of virtue. And why? While bodhisattvas assemble roots of virtue, they do not yet take their place on the seat of awakening, and they no longer have them after having achieved buddhahood. If one examines other possible causes, they can also not be observed. So, who does awaken to perfect buddhahood?’

1.104“As the bodhisattvas examine in this way, [F.192.a] there are no roots of virtue to observe, and so they think, ‘Are roots of virtue gathered through form? Or are they gathered due to feeling, perception, formation, and consciousness? Form is inanimate, unmoving, and without thought, so that does not gather roots of virtue. Feeling is like a water bubble: it is trifling, it arises dependently, and it appears based on sense contact. That can also not gather roots of virtue. Perception is like an optical illusion. It arises when the eyes, form, light, and mental activity come together. That can also not gather roots of virtue. Formations are immaterial. They are false and deceptive phenomena that arise based on ignorance. They can also not gather roots of virtue. Consciousness is illusory, hollow, inauthentic, and not genuine. It arises based on coming together with formation. It is produced based on coming together with incorrect attention. And that cannot gather roots of virtue.’ Thinking like this, the bodhisattvas should continue their investigation until they realize that no agent that gathers the roots of virtue can be observed.

1.105“However, as they realize this, they should avoid thinking, ‘I do not observe anything. I do not even observe the one who sits at the seat of awakening. I do not observe anything!’ They should avoid such thinking, as well as the thought, ‘I do not observe awakening; I do not observe it! I do not observe anyone who awakens; I do not observe it!’ As they analyze, they should be without any thoughts related to awakening, beings, or the wisdom of the Buddha.

1.106“Bhadrapāla, unsurpassed and perfect awakening is free from thoughts regarding any phenomena. And why? Because it does not observe any phenomena coming into being or ceasing. A buddha is so called because he understands reality as it is‍—the realm of peace‍— [F.192.b] yet does not entertain any concepts, thoughts, and reflections in that regard. That is peace. That is the cool state. A buddha is called so because he is beyond mentation, conceptual mind, and consciousness. Bhadrapāla, that is the absorption known as the miraculous ascertainment of peace. Bhadrapāla, bodhisattvas who train in this absorption will actualize all absorptions.”

1.107Then Mañjuśrī Kumārabhūta said to the Blessed One, “Blessed One, although the blessed buddhas are not born and do not cease, they do display birth and cessation. Although they do not express a single syllable, they do teach the Dharma to countless millions of followers. The skillful means of the blessed buddhas is amazing!”

1.108Then the Blessed One said to Mañjuśrī Kumārabhūta, “Mañjuśrī, although they awaken to unsurpassed and perfect buddhahood in a buddha realm that is superior by virtue of twelve sublime qualities, the buddhas cause a degenerate eon to be seen, where they manifest various vehicles in an afflicted buddha realm characterized by degenerate times, degenerate beings, degenerate emotions, and degenerate lives. There they teach the Dharma extensively and ripen beings in many ways without being harmed by the afflictive emotions of the non-Buddhists and without being harmed by any demons, demonic emotions, or demonic activity. They are also unscathed by the afflictions of opposing armies, regional struggles, and tumult, robbers, barbarian incursions, thieves, and famine, or by the disturbances caused by yakṣas, rākṣasas, pretas, piśācas, mahoragas, and kaṭapūtanas. [F.193.a] Due to the transformative powers of the strengths of the thus-gone ones’ previous roots of virtue, activities, aspirations, and skill in means, the buddhas tame those beings appropriately and ripen them. Thereby, although the thus-gone ones know the actions of others, they remain impartial toward them all. This nonconceptuality should be seen as the skillfulness of the thus-gone ones.”

1.109Then Mañjuśrī Kumārabhūta requested the Blessed One, “Blessed One, what is the buddha realm endowed with those qualities, and what are the qualities it is endowed with? Please tell us about those twelve essential qualities of the perfect awakening of the blessed buddhas in that buddha realm.”

1.110The Blessed One said, “Mañjuśrī, that buddha realm is endowed with (1) the finest of eons, (2) the finest time, (3) the finest inhabitants, (4) the finest realms, (5) the finest vehicles, (6) the finest ground, and (7) the finest teaching. In that buddha realm (8) wander no non-Buddhists such as carakas, parivrājakas, or nirgranthas. That buddha realm is (9) imbued with aspirations and higher aspirations. That buddha realm (10) houses beings who are naturally inclined toward the virtuous qualities. That buddha realm is (11) endowed with the finest of noble beings. In that buddha realm (12) the thus-gone ones of yore lived and flourished. Mañjuśrī, that buddha realm is endowed with these twelve essential qualities. It is in that buddha realm that the blessed buddhas awaken to unsurpassed and perfect buddhahood.

1.111“Mañjuśrī, through this explanation you should know that in my buddha realm there is no system of distinct vehicles for hearers and solitary buddhas. [F.193.b] And why? Because I have no notions of separateness. Mañjuśrī, if the Thus-Gone One were to teach the Great Vehicle to some beings, the Vehicle of the Solitary Buddhas to others, and the Vehicle of the Hearers to yet others, then the Thus-Gone One would have an impure mind. He would have a biased mind full of attachment. Thus, the Thus-Gone One would have limited compassion. The Thus-Gone One would commit the fault of thinking in terms of multiplicity. The Thus-Gone One would become a teacher who is tightfisted with the Dharma. Mañjuśrī, whichever Dharma the Thus-Gone One teaches, it is always linked to the Great Vehicle, it will always connect to the Great Vehicle, it is always connected to the Great Vehicle, it accomplishes the wisdom of omniscience, it actualizes the wisdom of omniscience, and it aims to actualize the wisdom of omniscience. Therefore, Mañjuśrī, in that buddha realm there is no tradition of distinct vehicles.”

1.112Mañjuśrī said, “Blessed One, if there is no tradition of distinct vehicles, how is it that you, Blessed One, have shown three vehicles to beings, saying, ‘This is the Vehicle of the Hearers, this is the Vehicle of the Solitary Buddhas, and this is the Great Vehicle’?”

1.113The Blessed One said, “Mañjuśrī, when I speak of distinct vehicles, that is a figurative subdivision. Mañjuśrī, when he speaks of teaching a Dharma that is highest, intermediate, or lowest, it is the characteristics of the Dharma that the Thus-Gone One is showing how to classify. In fact it is people that the Thus-Gone One is so classifying. Thus, he posits distinct vehicles in order to ripen those who have only gathered insignificant accumulations of merit as well as those who have gathered limitless accumulations of merit. Still, the vehicle itself remains indivisible. And why? Because the realm of phenomena is indivisible. Mañjuśrī, [F.194.a] the so-called teaching of the vehicles has been taught faultlessly by the Thus-Gone One.

1.114“Mañjuśrī, take the example of a skilled master archer who has perfected the art of archery. He may show various methods of archery to his students and teach them various ways to make progress but, although he trains them in this way, he teaches only the single skill of archery. Mañjuśrī, likewise, the Thus-Gone One, who is a skilled master archer of the Dharma, points out various ways of the Dharma to beings with differing capacities, inclinations, and interests. In doing so he teaches three vehicles, although there is actually only a single unsurpassed and perfect state of awakening.

1.115“Mañjuśrī, think of how a tiny spark that flies into a field of grass can start an inferno that burns like the fire at the end of an eon. Mañjuśrī, likewise, in order to incinerate all disturbing emotions, a single spark from the light of non-regressing wisdom is able to gradually increase until it blazes with the great wisdom light of the thus-gone ones. Mañjuśrī, no lowly animal dares to stand in front of the king of beasts, the lion with its mane. Mañjuśrī, likewise, no non-Buddhist, whether caraka, parivrājaka, nirgrantha, or ājīvika, dares to stand or speak in front of the Thus-Gone One. It is impossible for one to utter a word in front of a lion-like great being who possesses the power of the ten powers and the fearlessness of the four types of fearlessness. When it comes to ripening beings, the Thus-Gone One’s transformative powers are unrivaled. Mañjuśrī, for example, when the sun rises it shines with endless dazzling rays of light, so that in comparison all fireflies lose their shine, their shimmer, their brightness, and their beauty. Mañjuśrī, likewise, when the sun of the Thus-Gone One’s unsurpassed great wisdom rises, [F.194.b] it sends forth endless dazzling rays of great wisdom that cause all non-Buddhists, such as the carakas, parivrājakas, and nirgranthas, to lose their shine, their shimmer, their brightness, and their beauty. Such are the transformative powers of the Thus-Gone One.

1.116“The domain of the Thus-Gone One’s skillful means is inconceivable. Therefore, in that buddha realm, non-Buddhists such as the carakas, parivrājakas, and nirgranthas are awakened. And why? Because all the approaches of the non-Buddhists are grounded in inconceivable liberations and absorptions. They find emancipation through the perfection of insight and are embraced by great skillful means. They are never without consideration for the Buddha, the Dharma, and the Saṅgha. They have attained supreme mastery in ripening beings. They have the capacities to ripen beings due to the transformative power of the Thus-Gone One.

1.117“Mañjuśrī, consider this analogy. Imagine if as many beings as there are atoms in all the world systems in the great trichiliocosm all became kings with dominion over Jambudvīpa and made this declaration: ‘Every day we shall tear with our own nails five ounces of flesh from the bodies of those who adopt, uphold, recite, or master the Great Vehicle, and so we shall rob them of their lives.’ Were bodhisattvas to be addressed in this way, Mañjuśrī, they would not be afraid and would not panic. They would not give rise to even a single thought of fear but would remain undeterred, without despair, and without doubts, and they would apply themselves with even greater dedication for the sake of the Dharma. These bodhisattvas, who would be diligent in both reading and chanting the teaching, would, Mañjuśrī, be described as heroic persons with regard to generosity, discipline, patience, diligence, [F.195.a] concentration, insight, and absorption. Mañjuśrī, if those bodhisattvas could avoid becoming irate, hateful, and angry toward those who try to kill them, then, Mañjuśrī, those bodhisattvas would be the same as Brahmā, Indra, and Mount Meru. They would be imperturbable, compassionate, loving, and interested in fulfilling the wishes of all beings. Their experience would be non-regressing. Their minds would be like earth, like water, like fire, and like the sky. They would work to eradicate the desire, anger, delusion, and hate of all beings.

1.118“Mañjuśrī, some bodhisattvas might fill as many buddha realms as there are grains of sand in the Ganges with the jewels known as enthralling kings and offer these individually to as many buddhas as there are grains of sand in the Ganges, continuing to make this offering for as many eons as there are grains of sand in the Ganges. Compare to them, Mañjuśrī, some other bodhisattvas who might hear a teaching such as this, go their own ways, contemplate the teaching, and form the wish to practice, thinking, ‘I must practice this teaching!’ The merit of these latter bodhisattvas, even if they have not practiced yet, would still be greater than the merit of the former bodhisattvas who offered the enthralling king jewels. And why? Because as soon as they engender that attitude, they hold four qualities. What are these four qualities? (1) They are filled with love. (2) They do not contradict the teachings of the blessed buddhas of the past, present, and future. (3) They diligently make use of these teachings. (4) They will quickly awaken to unsurpassed and perfect buddhahood. These are the four qualities that they uphold. They also uphold four other qualities. [F.195.b] What are these four qualities? They uphold (1) the ten powers of a thus-gone one, (2) the four types of fearlessness, (3) the four types of correct understanding, and (4) the freedom of a stainless mind. Such are these four qualities.

1.119“Mañjuśrī, there are also four qualities that, when practiced, make one a bodhisattva great being. What are these four qualities? They are (1) extending timely generosity, (2) being free from deceit and pretense, (3) not taking breaks from engendering the mind of awakening with an altruistic attitude, and (4) being deeply respectful toward even a bodhisattva who has just begun engendering the mind of awakening. When practicing these four qualities, one is called a bodhisattva great being. Mañjuśrī, suppose a king or a minister threatens bodhisattvas, saying, ‘If you carry out even a single root of virtue for the sake of another being, even something as insignificant as feeding a single meal to an animal, I will personally destroy you by tearing the flesh off your bones with my nails.’ In that case, they should not be afraid of that threat. Instead, while remaining undeterred and free from worry, they should tell themselves, ‘Even if he were to use his nails to tear off the flesh from as many bodies as there are grains of sand in the Ganges, I would never miss the chance to accomplish a root of virtue, no matter how small, even if it only benefits and helps a single being.’ By that very attitude the bodhisattvas will then surpass even an unstinting offering of everything there is in all the world systems in the ten directions. It would even surpass those roots of virtue that arise from the generosity of as many bodhisattvas as there are atoms in all the world systems in the ten directions, and it would cause the progress of those bodhisattvas toward unsurpassed and perfect buddhahood to be irreversible. It would make them universal monarchs for as many times as there are grains of sand in the Ganges. Likewise, it would cause them to become Brahmā and Śakra as many times as there are grains of sand in the Ganges. And why? [F.196.a]

1.120“Mañjuśrī, bodhisattvas who develop compassion for others come to uphold four qualities thanks to the roots of virtue of such compassion. What are these four? They will master (1) a stable mind, (2) a mind without anger, (3) a compassionate mind, and (4) they will attain unmistaken wisdom by abandoning mistaken cognition. They also uphold four other qualities. What are these four? (1) They uphold a foremost and perfect discipline, and because they are in possession of this foremost and perfect discipline, they do not have to rely on any gods. (2) They attain supreme and perfect mindfulness and, because they possess such supreme and perfect mindfulness, they become mindful of feelings. (3) They come to follow a supreme and perfect spiritual friend, and because they have such a supreme and perfect spiritual friend, those bodhisattvas never stray from becoming buddhas. (4) They will be born in buddha realms in which there is always the presence of a buddha. Even if there should not be any buddha present, they will be born in Jambudvīpa as holy beings who become recipients of generosity from those who live in that continent. As solitary buddhas or those with the five types of superknowledge, they will be free from the attachments of desire, and they will make beings there happy. As they bring people happiness, they will offer them alms, while the gods will protect them. If they should ever become careless, the gods from the pure realms will encourage them in the right direction. Having been encouraged in this way, they will then be eager to practice for unsurpassed and perfect buddhahood, without losing sight of that goal.

1.121“Thus, they will diligently practice the causes of awakening. Mañjuśrī, when those bodhisattvas engender the mind of awakening, they come to uphold five purifying qualities. What are these five? They attain (1) pure discipline, [F.196.b] (2) pure body, (3) pure attainment of perfect physical marks, and (5) pure training in roots of virtue, and they come to rely on the Buddha, on the Dharma, on the Saṅgha, on the bodhisattvas, and on engendering the mind of awakening. Mañjuśrī, these are the five purifying qualities that they come to uphold.

1.122“Mañjuśrī, suppose some noble son or daughter was to kill all the beings in Jambudvīpa and rob them of all their possessions. Mañjuśrī, if you compare that act to the act of another noble son or daughter who created obstacles for a bodhisattva’s single virtuous intention, be it no more than blocking the roots of virtue of giving a single morsel of food to an animal, then this latter act would create immeasurably more negativity than the former. And why? Because it would create obstacles for the roots of virtue that cause a buddha to appear.

1.123“Mañjuśrī, noble sons or daughters may create obstacles by criticizing, slandering, and opposing a bodhisattva who is devoted to a precious discourse like this, which has come forth from the wisdom of the Buddha, or they may cause the bodhisattva to give up such roots of virtue or lose interest in them. In such cases, by accumulating such roots of nonvirtue, those persons will be born among the beings in the great hells. Once born there, those persons will obtain bodies five hundred leagues tall. On those bodies there will be five hundred heads, each one of them with five hundred tongues. On each of these tongues there will be five hundred plows plowing.

1.124“For as many eons as it takes that bodhisattva to awaken to perfect buddhahood, those hell beings will have to endure great suffering in the great hells. And why? Because they created obstacles for the manifestation of a buddha. Those who create obstacles for the manifestation of a buddha [F.197.a] are cutting themselves off from the family of the Buddha. They are cutting themselves off from the family of the Dharma. They are cutting themselves off from the family of the Saṅgha. They are cutting themselves off from the family of the gods. They are cutting themselves off from the family of all Brahmā gods. They are cutting themselves off from the world of humans. They are cutting themselves off from the happiness of all beings.

1.125“Mañjuśrī, those who attempt to disrupt the roots of virtue of a bodhisattva will experience great sufferings such as these. And why? Because all bodhisattvas awaken to perfect buddhahood through such accumulations of roots of virtue. Once they awaken, they turn the wheel of Dharma for others who, once they hear the Dharma, become stream enterers, once-returners, non-returners, worthy ones, and solitary buddhas, as well as gods in the Heaven of the Four Great Kings, the Heaven of the Thirty-Three, the Heaven Free from Strife, the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations. Such beings also become the moon and the sun; they become the great Gaṇapati of the groups of stars and planets. They become Rudra and Great Rudra. It is in dependence on the Buddha that there appear the gods in the heavens of Brahmā, Great Brahmā, High Priests of Brahmā, Limited Light, and Limitless Light , as well as the Luminous Heaven, Heaven of Limited Virtue, Heaven of Limitless Virtue, Heaven of Perfected Virtue, Cloudless Heaven, Heaven of Increased Merit, Heaven of Great Fruition, Unlofty Heaven, Heaven of No Hardship, Sublime Heaven, Gorgeous Heaven, and the Highest Heaven. It is in dependence on the Buddha that beings are born in the world as universal monarchs, powerful universal monarchs, and minor kings and as sages with the five types of superknowledge. It is in dependence on the Buddha that the path of the ten virtues appears in the world. [F.197.b] It is in dependence on the Buddha that beings are born in the world of humans. It is in dependence on the Buddha that beings come to have happiness and great wealth, plentiful treasuries, and very fine bodies and that they can travel by elephants, by horses, and with infantry.

1.126“Mañjuśrī, when a bodhisattva visits other people’s homes, those who create jealousy or stinginess toward that bodhisattva should know that there are three great dangers that occur on such grounds. What are those three? They are the danger of taking birth in hell, the danger of being born blind, and the danger of being born in the borderlands. Mañjuśrī, if bodhisattvas receive alms and share them with those who starve, the poor, the needy, and the destitute, then that root of virtue will ensure that, as they pass to the next life, they will be born as universal monarchs with great miraculous abilities. Mañjuśrī, if bodhisattvas teach the Dharma to some householders and, motivated by compassion, aspire for their well-being and benefit, hoping that the listeners may find happiness and success without themselves being concerned with profit or honor, then that root of virtue will sharpen their insight and cause them to become universal monarchs with great miraculous abilities. They will become Śakra with great miraculous abilities. They will become Brahmā with great miraculous abilities. Mañjuśrī, if bodhisattvas feel compassion when seeing beings who suffer and feel exhilarated when seeing beings who are happy, then, as they pass to the next life, that root of virtue will cause their bodies to be the color of gold.” [B3]

1.127Then Mañjuśrī Kumārabhūta asked the Blessed One, “Blessed One, with regard to what is the path of the noble ones explained?”

1.128The Blessed One said, “The path of the noble ones is explained with regard to the existence of conditioning. The path of the noble ones does not remain anywhere. [F.198.a] Where there is no remaining, there is also no support for consciousness. And when consciousness is not supported, that is referred to as remaining on the path. That which is the support of the path of the noble ones is also the support of the eyes, the support of the ears, the support of the nose, the support of the tongue, the support of the body, and the support of the mind. And why? The eyes are devoid of eyes. Likewise, the ears, the nose, the tongue, the body, and the mind are also devoid of themselves. If you wonder how they are devoid, they are void of past, future, and present. As for the eyes being void, their voidness is neither existent nor nonexistent. Likewise, as for the ears, the nose, the tongue, the body, and the mind being void, their voidness is neither existent nor nonexistent. In the case of form, sound, smell, taste, texture, and mental phenomena, their voidness is neither existent nor nonexistent. And why? Because it is utterly devoid of a self and anything that belongs to a self. It is entirely devoid of anything that is permanent, stable, solid, or immutable. Hence, it cannot be described as either empty or not empty, nor can it be described as either past or not past, future or not future, or present or not present. Thus, it cannot be said to be past, present, or future. It cannot be described in such terms. And why? Because it is empty of the past, the future, and the present. That which is empty of past, future, and present is also pure in terms of past, future, and present. Mañjuśrī, tell me, is it possible to destroy the indestructible?”

1.129Mañjuśrī replied, “No, Blessed One, it is not. And why? Because it remains the same and will never be anything but the very same.”

1.130The Blessed One said, “In the same way, Mañjuśrī, [F.198.b] the Thus-Gone One’s teaching of the Dharma remains nothing but the same. Mañjuśrī, if something remains nothing but the same, it cannot be destroyed. That which is indestructible and remains the same does not contain anything that is not the same. It is not dependent, does not come, and does not go. It is the true end of going. It cannot be known. By what means is it unknowable? It cannot be known through the ears, the nose, the tongue, the body, and the mind. It cannot be known by means of any type of conditioning. It is the cessation of all conditioning related to body, speech, and mind. What causes this cessation? Is this the cessation of something that arose in the past and then subsequently ceased? Or is this a cessation in terms of something that was destroyed in the past? Is there something that ceases by being destroyed? The conditioning of nonvirtuous karma is produced because previously one remained in ignorance. Yet with knowledge of this fact, conditioning ceases. If one previously did not rely on the Dharma of the noble ones but remained in ignorance, one would perform nonvirtuous actions. Yet when one relies on the path of the noble ones, one gains realization through wisdom, and thus conditioning will cease.

1.131“That which is empty of wisdom is emptiness. The eye is empty of wisdom and so are the ears, the nose, the tongue, the body, and the mind. Why is that? Because wisdom is empty of wisdom. And emptiness is the eyes, the ears, the nose, the tongue, the body, and the mind. Since the mind is not observed, the eye does not contain any eye. And why? Utterly unborn, the eye does not remain. The same applies to the ears, the nose, the tongue, the body, and the mind. When the mind is not observed, the eyes, the ears, the nose, the tongue, the body, and the mind do not remain in the mind. And why? Because the eye is utterly unborn. Thus, the eyes, the ears, the nose, the tongue, the body, and the mind do not remain. Since they do not remain, they are serene, and thus one now abides by means of a mind of seclusion.

1.132“What is meant by ‘seclusion’? Mañjuśrī, ‘seclusion’ refers to the limit of the sameness of all phenomena, the limit of nonduality, the limit of reality, [F.199.a] and the limit of non-occurrence. Mañjuśrī, in seclusion there is no birth, old age, or death. Where there is no birth, old age, or death, there is no suffering. Where there is no suffering, suffering does not arise. Where suffering does not arise, there is no fear. Where there is no fear, there is no mind or consciousness. Where there is no mind or consciousness, there is no birth and no cessation. Where there is no birth and no cessation, there is seclusion. Since this is how the Thus-gone, worthy, perfect Buddha remains, it is said that he remains in seclusion.

1.133“Mañjuśrī, the Thus-Gone One does not remain. The examination of the Thus-Gone One is beyond examination. Not seeing any phenomena is seeing the Thus-Gone One. The words of the Thus-Gone One are beyond all words and cannot be set forth. And why? Because, Mañjuśrī, I teach the Dharma in terms of the cessation of the teaching of all letters and words as related to all phenomena. Thus, Mañjuśrī, the Thus-Gone One does not utter a single syllable. And why? Because in the case of the Thus-Gone One there are no mental engagements. He is beyond the workings of the mind and has no thoughts springing from the mind. For him there is no activity of the mind, no ascertainment of the mind, and no movement of the mind. He is beyond all thoughts of the mind. He has no basis for mind and is free from any consciousness that arises from mind. He has no place for a personal mind, nor does he have a place for the minds of others. The Thus-Gone One does not have a mind that abides among form, feeling, perception, formation, and consciousness. He does not have a mind that abides in relation to the eyes, the ears, the nose, the tongue, the body, or the mind. The Thus-Gone One does not have a mind that abides in relation to form, sound, smell, taste, texture, or mental phenomena. And why? Because, Mañjuśrī, the Thus-Gone One is peaceful, serene, resting always in equanimity, not apparent, invisible, [F.199.b] endless, and cloud-like. Although that surely is the case, beings nevertheless perceive the Thus-Gone One. This is due to the power of their past roots of virtue combined with the past aspirations of the Thus-Gone One and the transformative power of his activity. Thus they can reflect on him and ask him questions. Those with mature faculties and those who have been tamed are therefore able to hear his speech. And why? Because the Thus-Gone One is unborn and unceasing.

1.134“Whoever does not see any nature in phenomena sees the Thus-Gone One. Whoever does not see any phenomena sees the Thus-Gone One. And why? Because, Mañjuśrī, the Thus-Gone One is beyond all phenomena. He can therefore not be described in terms of any phenomenon, and he is also beyond the absence of expression. And why? Because no phenomenon can be observed. Whoever does not observe any phenomena or non-phenomena, anything conditioned or unconditioned, sees the Thus-Gone One. And why? Because, Mañjuśrī, the Thus-Gone One is beyond all phenomena. He does not accept any phenomena, does not appropriate any phenomena, and does not impute any phenomena. Mañjuśrī, the cessation of all phenomena is the Thus-gone, worthy, perfect Buddha. Seeing all phenomena as they truly are is to see the Thus-Gone One. And why? Because, Mañjuśrī, regarding the Thus-Gone One, it is like this: If one does not perceive any phenomena, and if one sees the Thus-Gone One in that same way, then one will understand the statement, ‘All phenomena are the Thus-Gone One.’ Moreover, one will understand the statement, ‘All phenomena are suchness, unmistaken suchness, and nothing but suchness‍—unborn and unceasing.’ One will also understand the statement, ‘No object and beyond object‍—such is the domain of the Thus-Gone One.’ [F.200.a]

1.135“Mañjuśrī, bodhisattvas who rest in this absorption know with their single minds the mental activities of all beings. Due to the sameness of their own minds, they realize the minds of all beings to be sameness. And due to the sameness of the minds of all beings, they realize their own minds to be sameness. And why is that? Because mind is illusory and because the minds of all beings are naturally luminous. As their own bodies are the natural state, they realize the bodies of all beings to be the natural state. And why? Since all bodies are like reflections, they can let the bodies of all beings enter and merge with their own bodies. They can also make their own bodies follow and merge with the bodies of all beings. To properly train others, the body of the Buddha can transform into the body of any being. That is also how it is according to the vehicles of the hearers and the solitary buddhas. He can transform his own body, the bodies of others, and various realms. Likewise, according to his wishes, he can transform the lement of earth into the element of water, the element of fire, or the element of wind. He can transform the element of water into the element of earth, the element of fire, or the element of wind. He can transform the element of fire into the element of earth, the element of water, or the element of wind. He can transform the element of wind into the element of earth, the element of water, or the element of fire. His transformative power is such that it would be impossible for anyone else in the world, whether Śakra, Brahmā, or Māra, to inspire or bring alignment with the Dharma to the same degree.

1.136“Mañjuśrī, the four types of correct understanding, [F.200.b] the six types of superknowledge, the thirty-seven factors of awakening, and the four transformative powers will enter the bodies of the bodhisattva great beings, who aspire to this activity. Mañjuśrī, how do the four types of correct understanding, the six types of superknowledge, the thirty-seven factors of awakening, and the four transformative powers enter the bodies of such bodhisattva great beings?

1.137“Mañjuśrī, when the bodhisattvas’ consciousness does not observe form, they correctly apprehend the meaning. By relying on the actual meaning, they correctly understand the Dharma. When the bodhisattvas realize that phenomena are unborn, unmanifest, and unceasing, they gain a correct understanding of language. When they gain certainty of language, they obtain correct understanding of eloquence.

1.138“When, upon seeing form, the bodhisattvas keep their eyes unattached and unobscured with regard to the elements and sense sources, they obtain an unimpaired visual superknowledge. As they hear all meanings related to form even when just a single syllable is being uttered, they attain an unimpaired, unattached, and unobscured aural superknowledge. As they know the minds and mind states of all beings while remaining unattached and beyond separation, they achieve an unimpaired, unattached, and unobscured superknowledge of the minds of others. As they know the mental experiences of all beings to be nothing but sameness, they obtain an unimpaired, unattached, and unobscured superknowledge that recollects previous births. As they act altruistically by means of a discipline that does not observe former and future words or the limitless forms of language, they develop an unimpaired, spontaneous, unattached, and unobscured superknowledge of miraculous manifestations. They are without desire‍—whether in the past, the future, or the present‍—and, being free from desire, [F.201.a] their minds are unstained by attachment, anger, and delusion. Thus, they attain an unimpaired, unattached, and unobscured superknowledge with regard to actualizing an undefiled mind.

1.139“Since they understand by means of sameness, they know that form is unborn, unceasing, and non-abiding. That is the application of mindfulness of the body that accords with the body. With the knowledge of sameness, they understand that experiences concerning form are unborn. That is the application of mindfulness of sensations that accords with sensations. With the knowledge of sameness, they understand that the various observations of form are divorced from the mind and do not involve it. That absence of mind is the application of mindfulness of the mind that accords with the mind. With the knowledge of sameness, they have no erroneous notions regarding the twelve sense sources, nor do they have any erroneous mind states or views, and they do not advance or posit anything. That is the application of mindfulness of phenomena that accords with phenomena.

1.140“Since they understand the indivisible nature of the realm of phenomena, they know form to be unborn, unceasing, and non-abiding, and they do not entertain any notions of virtue or nonvirtue. That is the thorough relinquishment that abandons all phenomena related to negative and nonvirtuous minds and those mental states that have already arisen. Since they have no conceptual activity, they know form to be unborn, unceasing, and non-abiding, and, by not transcending suffering, they do not interpolate or reduce. Thus, by not dwelling on form, they abandon nonvirtue. That is their thorough relinquishment that avoids the arising of evil and those nonvirtuous phenomena that have not yet arisen. Since they have no conceptual activity, they know all visual forms to be unborn, unceasing, and non-abiding. Moreover, since they understand that the realm of phenomena is unborn sameness, they do not label or posit anything. Thus, without any observation of nonvirtue, they give rise to those virtuous phenomena that have not yet come into being. [F.201.b] That is the thorough relinquishment that gives rise to virtuous phenomena that have not yet come into being. Since they have no conceptual activity, they know form to be unborn, unceasing, and non-abiding. Since they know that form is non-abiding, unborn, and unceasing, they do not label or posit anything. Instead, they practice virtue without perceiving virtue. That is the thorough relinquishment that ensures that virtuous phenomena continue.

1.141“By way of not being affected, they are intent not to dwell on form but to remain unobscured with regard to it. Moreover, due to the sameness of the realm of phenomena, they pervade form with all appearances of color. They also have the intention to tame others in accord with their level of maturation. That is the basis of miraculous power in terms of the meditative absorption of intention.

1.142“They are uninterrupted and continue forever without end. Therefore, with regard to form, they possess a diligence that is free from accepting and rejecting. As such they delight in maturing those to be tamed by means of their miraculous displays that are beyond conditioning. By means of the indivisibility of reality, they obtain the basis of miraculous power related to diligence, which is also the absorption of the Thus-Gone One’s wisdom beyond attainment.

1.143“Since they are free from clinging to and engaging with form, they rest in sameness and have utterly transcended observation. In this way they abide within the seal of the Thus-Gone One’s wisdom and rest in equipoise within his all-pervasive concentration. That is the basis of miraculous power related to attention, which attains the miracles of the Thus-Gone One.

1.144“Due to the wisdom that lies beyond discernment, they know with certainty that form is unborn, and, due to the indivisible nature, they discern all characteristics to be of a single nature. As they discern the wisdom of the Thus-Gone One, their magical manifestations satisfy the minds of all beings. That is the basis of miraculous power related to discernment.

1.145“As all phenomena are beyond attainment, they are not fixated on any visual observation of form. In this way they feel faith and take hold of that faculty of faith. [F.202.a] They also feel a faith in all qualities where both form and the formless have been equalized. With the faculty undiminished, they produce faith in the wisdom of the Thus-Gone One. That is the faculty of faith.

1.146“Being free from reducing or interpolating anything, all observation with regard to form turns into a single gateway, and the continuity of practice becomes unbroken. This is known as diligence. Then, in a manner beyond observation, the wisdom of the Thus-Gone One becomes unbroken. That is the faculty of diligence.

1.147“By applying their faculties to the abode of the Thus-Gone One, with regard to form the bodhisattvas go beyond mindfulness and transcends all observation, thus becoming singularly mindful. In this way they are mindful of the single characteristic throughout the three times. That is what is referred to as mindfulness. As the minds of all beings are all equal in being mind, a single observation pervades all the realms of beings. This transformative power of the perception of the Thus-Gone One is the faculty of mindfulness.

1.148“As they are free from birth, cessation, and distraction, all mental activity with regard to form has merged into one. The absorptions of form and the formless have merged into one point, as have all features. Being undistracted in the wisdom that engages the faculty of the Thus-Gone One, as well as being undistracted in the extraordinary vajra-like absorption, is what is known as absorption. All absorptions are unborn, and they are free of distraction and becomes unassailable. That is the faculty of absorption.

1.149“With regard to form, the bodhisattvas engage in the activity that comprises all non-abiding insight, absorptions, equipoises, and the unborn limit. With the insight that engages the unborn nature of all phenomena, they transcend everything conditioned as well as the unconditioned. Being beyond the need for an antidote, they engage with the single characteristic of form. That is known as insight, and, [F.202.b] since they have become unassailable by fleeting consciousness, it is also known as the faculty of insight.

1.150“The power of faith is to be unassailable due to non-attachment and non-observation with regard to form and to never lose faith.

1.151“The power of diligence is to delight in the transformative power that pervades form, to transcend all notions of being powerful or not, and to accomplish such power of a thus-gone one over the elements.

1.152“The power of mindfulness refers to an absence of concepts and affirmations with regard to form. It is a spontaneous mindful awareness, the supreme engagement in the ultimate, and in accord with the limit of reality. It is an application of mindfulness of the Thus-Gone One’s Dharma body and a knowledge that is unassailable by any hearer or solitary buddha.

1.153“The power of absorption refers to being unassailable because of perfecting the Thus-Gone One’s wisdom, gaining accomplishment of the activity of the realm of phenomena, attaining spontaneous accomplishment of the absorption of the thus-gone ones, and actualizing the consciousness that is undistracted from all incorrect mind states with regard to form.

1.154“The power of insight with regard to form refers to an undisturbed understanding of the realm of phenomena, knowing the nonduality of extremes and no extremes, being spontaneously mindful of meditative composure, and knowing the non-abiding nature.

1.155“The bodhisattvas realize a mindfulness that is beyond fixation on form. It is in harmony with the domain of the Thus-Gone One and connected with the unborn nature. Being mindful of those states in a way that is without focused mental attention, they awaken. This is the branch of awakening concerned with mindfulness.

1.156“With regard to form, they know the realm of phenomena, are skilled in analyzing by means of a yogic perception that is beyond observation, and understand the correct and the incorrect. This is the branch of awakening concerned with the analysis of phenomena.

1.157“Since the nature of form is the Dharma body, [F.203.a] they correctly understand this in an unassailable manner and, in order to awaken to the natural state, do not relinquish their diligence. This is the branch of awakening concerned with diligence.

1.158“With regard to form, they have become skilled in distinguishing its indivisible nature, have mastered examination, fully discerns its natural presence, and have accomplished non-abiding knowledge. They experience the joy of pliable absorption, equipoise, and wisdom. This is the branch of awakening concerned with joy.

1.159“The bodhisattvas know that the consciousness that continuously engages in observation of form and all sense sources of awakening is a sameness beyond concepts of entity and nonentity. This is the branch of awakening concerned with pliability.

1.160“When they observe form, they know that all phenomena are sameness. Thus when the circumstances for the stainless branches of awakening, as well as all absorptions and equipoises, have been awakened into one state, that is the branch of awakening concerned with absorption.

1.161“The absence of entities with regard to form has been understood to be the state of sameness; they apprehend the sameness of everything‍—both form and the formless. Likewise, determination and analysis become sameness and are spontaneously accomplished. Identifications and wisdom become sameness. All qualities that have been attained are realized to be unborn, unmoving, absorption, and sameness. And the branches of awakening, all paths, the unborn limit, and all attainments are no longer sought. This is the branch of awakening concerned with sameness.

1.162“When viewing form, correct view is to see the elements and sense sources as having the nature of non-entities. By way of having parts and not having parts, they are seen as sameness. As the path of the noble ones is seen as not truly a path, the bodhisattva does not entertain any views. [F.203.b] As the path of the noble ones and all views are seen to be without any characteristics, they do not have any views. Instead, since there is no disturbance, this is referred to as the genuine view. Since all phenomena are seen, this is known as the view. As the unborn is attained, it is termed the path. In terms of sameness, it is known as the genuine mode. Being unobscured, it is referred to as the view. As it applies to all paths and non-paths, it is termed the path.

1.163“Correct conception occurs when all concepts and thoughts regarding form are the same. In that way, the bodhisattvas do not conceive of entities or non-entities, do not conceive of disruption or permanence, do not conceive of birth or non-birth, do not conceive of concepts or no concepts, and do not conceive of nonthought, nonconceptuality, or the correct path.

1.164“Correct speech refers to knowing sameness in the sense that, with regard to form, all phenomena are beyond language and speech, pronunciation and non-pronunciation. They have no names and are unnamable. They are beyond examination and they are not the branches of the path. The word correct does not relate to any verbal mode and is not uttered. Still, all the qualities of the so-called path are uttered.

1.165“Correct action is to view all actions with regard to form as non-actions. They are not something that one performs, and they should therefore not be conceived of as such. Those who attain the state of not acting do not investigate. They do not take up any type of investigation, such as wrong investigation, correct investigation, active investigation, non-active investigation, or any other type of action or non-action. In this way all the endless actions, whether certain, uncertain, correct, incorrect, virtuous, nonvirtuous, neutral, non-transferring, related to the path, or not related to the path, are seen to be unborn. Without engaging in any action, the bodhisattvas see all actions as optical illusions. [F.204.a]

1.166“Correct livelihood is to know the sameness of the pleasant and the unpleasant concerning form and to rest within the realm of phenomena without any observation of correct or incorrect livelihood. Being without observation in this way, livelihood and action fall away. ‘Correct’ here means sameness. ‘Livelihood’ means upholding the Dharma of the noble ones. ‘Path’ and ‘non-path’ refer to the path that is free from striving. ‘Livelihood’ also refers to not having any thoughts or notions concerning livelihood or lack of livelihood. ‘Correct’ means to abide within sameness. Such is correct livelihood.

1.167“Correct effort is to be effortless in body, speech, and mind concerning forms due to the sameness of the realm of phenomena. Thus, bodhisattvas are effortless with regard to the realm of phenomena. ‘Correct’ means free from accepting and rejecting any phenomena that abide within the unborn nature. ‘Effortless’ is a term for not having any observation in terms of body, speech, and mind. ‘Path’ means to strive for the objective of the noble ones via freedom from acceptance and rejection as well as to transcend striving.

1.168“Correct mindfulness is to practice mindfulness of form by virtue of being without mindfulness. Such absence of mindfulness is sameness in which one rests without using mindfulness to objectify something. ‘Correct’ is a term for the sameness in the absence of objectification beyond imputation. ‘Mindfulness’ is a term for recollecting the aggregates, the elements, and the sense sources. It refers to recollecting emptiness, the absence of marks, and the absence of wishes. Thus, it is a term for the effortless recollection of the absorption of the Thus-Gone One.

1.169“Correct absorption is to know the indivisible nature of form, which is also the correct practice of the activities related to sameness and absorption. Knowing the sameness of form also entails knowing the sameness of feelings, perception, formation, [F.204.b] and consciousness. Knowing the sameness of the aggregates, the bodhisattvas will also correctly perceive the sameness of absorption. They will then also correctly perceive the sameness of the absorption of the Thus-Gone One’s family. When they perceive the absorption of the Thus-Gone One’s family, they perceive the sameness of all phenomena. When they perceive the sameness of all the qualities of the Buddha, they perceive the sameness of all the qualities of ordinary and immature beings. The absorption that perceives the sameness of all the qualities of ordinary and immature beings also perceives the sameness of all the qualities of the Buddha. With the sameness of absorption, they perceive the sameness of the past aggregates, elements, and sense sources. Likewise, they perceive the sameness of the future and present aggregates, elements, and sense sources. Just as they perceive the aggregates, elements, and sense sources, so they also perceive karma and its ripening. Thus, the bodhisattvas rest in the type of absorption that equalizes the three times.

1.170“Correct knowledge is to know thatness and suchness concerning form and thereby know the truth. The bodhisattvas feel devotion to the truth that the nature of reality is also the nature of the aggregates, elements, and sense sources and, moreover, that the absence of the nature of reality is also the absence of the nature of the aggregates, elements, and sense sources. ‘Transformative power’ refers to the unfailing reality. And why? Because whatever is unfailing is also true. When they are grounded in that, they will utter pure aspirations and perform pure activity. They will be blessed to manifest emanations of the Thus-Gone One based on the aggregates, elements, and sense sources. Knowing the sameness of the truth of the earth element, they will also know the sameness of the truths of the water, fire, and wind elements. [F.205.a] They will also know the sameness of space, qualities, sounds, optical illusions, and reflections. They will also know the sameness of characteristics and the absence of characteristics, being attached and not being attached, brief and elaborate eons, limited and limitless eons, eons with and without buddhas, past and future eons, future and past eons, and present and future and past eons, as well as past and future and present eons. Eons of pollution merge with eons of purification, eons of purification with eons of pollution, and blessed eons with eons of sameness. The knowledge of such merging comes from the absence of such concepts. This is the truth of the realm of phenomena, and thus it is also known as the transformative power of truth. This is the truth of form. Likewise, it is the truth of feeling, perception, formation, and consciousness. All truthful speech that rests within that state is blessed. Such is the transformative power of truth.

1.171“Because of resting in equanimity, the bodhisattvas do not grasp at form, are without thoughts, and are generous and renunciate. That is the transformative power of generosity. Knowing not to accept and reject form is the pacification of all movements and fluctuations. ‘Transformative power’ refers to the transformation of all pollution into purification as one abides in that peace. ‘Purification’ is to bless pollution. When resting in that peace, one can demonstrate all types of activities. For example, one can stimulate desire in those who observe celibacy, and by manifesting in the form of Vajrapāṇi one can make those who act in non-peaceful ways, as well as all demons, become interested in the transformative power of peace. The transformative power of peace [F.205.b] pacifies, calms, and soothes all ordinary and immature beings. Perceiving the attainment of the transformative power of peace is called the transformative power of thorough pacification.

1.172“The transformative power of insight refers to knowing that form is indivisible from the realm of phenomena. This is known without labelling or positing anything. With nonconceptual insight, all phenomena related to utter and thorough peace and the freedom from conceptual constructs, as well as the aggregates, elements, and sense sources, are blessed to be the omniscient state. Alternatively, ‘transformative power’ relates to the omniscient state, which is the abode of insight. That is why one’s body, which is just a fathom tall, should be thought of as the world. It should be thought of as the source of the world, the end of the world, the path that leads to the end of the world, and also as the wisdom of omniscience. That is the transformative power of insight .”

1.173At this point, Mañjuśrī Kumārabhūta asked the Blessed One, “Blessed One, what are the powers that bodhisattva great beings must possess in order to attain this absorption of the miraculous ascertainment of peace?”

1.174The Blessed One replied to Mañjuśrī Kumārabhūta, “Mañjuśrī, there are thirty-six pure wisdom powers that bodhisattva great beings must possess to attain the absorption of the miraculous ascertainment of peace. What are these thirty-six powers? They are the wisdom power of pure altruism, the wisdom power of pure aspiration, the wisdom power of pure roots of virtue, the wisdom power of pure dedication, the wisdom power of pure learning, the wisdom power of purified karmic obscuration, the wisdom power of pure ritual and experience, [F.206.a] the wisdom power of pure mindfulness, the wisdom power of pure skillfulness, the wisdom power of pure observation of beings, the wisdom power of pure observation of characteristics, the wisdom power of pure abandonment, the wisdom power of pure acceptance of beings, the wisdom power of pure and great love, the wisdom power of pure and great compassion, the wisdom power of pure and great joy and sameness, the wisdom power of pure discipline, the wisdom power of pure acceptance of discipline, the wisdom power of pure patience, the wisdom power of pure acceptance of patience, the wisdom power of pure diligence, the wisdom power of pure application of diligence, the wisdom power of pure skillfulness regarding the elements, the wisdom power of pure skill in concentration, the wisdom power of pure skill in tranquility, the wisdom power of pure insight, the wisdom power of pure certainty with regard to learning, the wisdom power of pure certainty with regard to both the worldly and the otherworldly, the wisdom power of purified consciousness, the wisdom power of purified conditioned and unconditioned phenomena, the wisdom power of pure skill in special insight, the wisdom power of pure knowledge and liberation, the wisdom power of pure patience with regard to unborn phenomena, the wisdom power of the pure characteristic beyond characteristics, [F.206.b] the wisdom power of pure ultimate and relative truths, and the wisdom power of pure yearning and diligence. Mañjuśrī, when bodhisattva great beings possess these thirty-six pure wisdom powers, they attain the absorption of the miraculous ascertainment of peace.

1.175“Mañjuśrī, consider this contemplation. Bodhisattvas may spend as many eons as there are atoms in ten universes making offerings in each of the world systems in the ten directions to as many buddhas, bodhisattvas, hearers, and solitary buddhas as there are grains of sand in the Ganges by providing them with divine meals, with clothes made from divine fabrics, and with as many world systems as there are atoms in all the world systems in the great trichiliocosm filled to the brim with wish-fulfilling jewels. Having made these offerings, the bodhisattvas may then commemorate those thus-gone ones by building a memorial for each of them, each memorial as large as this world, made of gems in all colors, and reaching to the peak of existence. They may then surround these memorials with a railing of glittering gems and adorn them with a latticework of wish-fulfilling gems and garlands of banners before anointing them with sandalwood incense. In this way there would be as many offerings as there are atoms in ten universes. Finally, the bodhisattvas may offer incomparable divine offerings to each of the memorials for as many eons as there are atoms in ten buddha realms. On the other hand, other bodhisattvas may faithfully aspire to this absorption and, because of that, offer something as simple as a single meal to a being who has been born as an animal. Compared to the merit created by these latter bodhisattvas, the merit created by the former bodhisattvas would not equal even one percent of it. Nor would it equal a thousandth, a hundred thousandth, a billionth, a ten billionth, or a trillionth of that. In fact, no example or comparison would suffice. [F.207.a]

1.176“Mañjuśrī, compared to bodhisattvas who first develop trust in this absorption and then render service to as many blessed buddhas as there are atoms in all the world systems in the ten directions, providing them with all kinds of pleasures, other bodhisattvas who properly immerse themselves in this absorption will create uncountably greater merit. Mañjuśrī, compared to bodhisattvas who make offerings to the Three Jewels for ten thousand eons, other bodhisattvas who hear the name of this absorption of the miraculous ascertainment of peace and just briefly form the wish to hear this teaching will develop inconceivably more merit in terms of attaining the wisdom of the Buddha.”

1.177Then the Blessed One spoke these verses:

1.219“Mañjuśrī, if bodhisattvas should develop any ill will, animosity, or anger toward other bodhisattvas who are devoted to this absorption of the miraculous ascertainment of peace; or if they should go against them and make trouble for them by saying that they come from low families, have few possessions, or have little insight; or if they should accuse them of having damaged discipline, bad complexion, ugly appearance, or no charisma; or even if they should just feel a moment of resentment for those bodhisattvas, such negative karma will cause them to burn in the lower realms for an uncountable number of millions of eons.

1.220“Mañjuśrī, I do not see any evil whatsoever [F.209.a] that is greater than developing ill will toward such bodhisattvas. Mañjuśrī, compared to noble sons or daughters who strike with weapons or beat with sticks all beings in all the world systems in the great trichiliocosm, noble sons or daughters who feel just a moment of ill will, animosity, or anger toward bodhisattvas who are devoted to the Great Vehicle, or who feel anger toward those bodhisattvas and then form the wish to cause those bodhisattvas trouble, bring about much greater nonvirtue. Mañjuśrī, as many times as bodhisattvas give rise to anger toward, or cause trouble for, other bodhisattvas, for that many eons those bodhisattvas must prepare to don their armor for life as hell beings.

1.221“Mañjuśrī, apart from criticizing other bodhisattvas, no other action is able to cause a bodhisattva’s downfall. Mañjuśrī, it is like this: Apart from a diamond, no other substance, such as wood, soil, sticks, or weapons, is able to cut a diamond. Mañjuśrī, likewise, other than bodhisattvas criticizing other bodhisattvas, no action can bring about their downfall. Mañjuśrī, compared to noble sons or daughters who distribute offerings to the four assemblies according to their wishes in each of the world systems in the ten directions for ten million divine eons, other noble sons or daughters who are motivated by a desire for harmony will create infinitely greater virtue merely by saying, ‘The Thus-Gone One is permanent, the Thus-Gone One is changeless.’

1.222“Mañjuśrī, compared to bodhisattvas who offer the Three Jewels everything they need for one thousand years of the god realms, other bodhisattvas will create infinitely greater virtue by thinking for merely as long as it takes a person to snap two fingers, [F.209.b] ‘All conditioned things are impermanent. All conditioned things are suffering. All conditioned things are empty. All conditioned things are without a self.’ ”

1.223When the Thus-Gone One had delivered this Dharma teaching, eight thousand divine sons formed the attitude set upon awakening, five hundred nuns obtained the absorption that gathers all into a single vehicle, twelve hundred bodhisattvas attained acceptance that phenomena are unborn, and the entire great trichiliocosm shook in six different ways. In order to venerate this Dharma teaching as well as the Blessed One Śākyamuni, from the sky above a heavy rain of divine flowers, such as blue lotuses, red lotuses, water lilies, and white lotuses, fell along with a downpour of sandalwood incense, fabrics, gems, and jewelry.

1.224At that time as many bodhisattva great beings as there are atoms in all the ineffably countless universes paid homage to this Dharma teaching. They did so by each emanating as many hands as there are atoms in the buddha realms in the ten directions. With each hand they made countless, unimaginable, incomparable, and immeasurable offerings as large as the divine realms, sending forth cloud banks of parasols, banners, standards, flowers, sandalwood incense, jewelry, bright lion banners, gems that shone in all colors, and wish-fulfilling jewels. As they laid all this before the Blessed One Śākyamuni, they said:

1.226At that point, a countless and inconceivable number of trillions of gods and goddesses‍—a number so immeasurable and inexpressible that it equals the number of atoms found in all the ineffably many billions of buddha realms‍—showered down a rain of divine flowers, such as mandārava, mahāmandārava, mañjuṣaka, sumanas, paruṣaka, taraṇi, balalaki, kotaraṇi, saugandhika, and dhanuṣkarideva flowers, blue lotuses, pink lotuses, water lilies, and white lotuses, as well as cakra and mahācakra flowers. They also brought down a rain of divine fabrics, parasols, banners, standards, sandalwood incense, and cloud banks of gems and jewelry. Śakra, Brahmā, and an utterly incalculable number of trillions of guardians of the world paid homage to this Dharma teaching by bringing down a shower of cloud banks of flowers, fabrics, and jewels the size of the entire world. Likewise, an incalculable, inconceivable, immeasurable, and boundless number of trillions of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas showered down a rain of divine flowers, incense, fabrics, and gems. Accompanied by inconceivable melodies from their divine instruments, they exclaimed:

1.228After the Blessed One had spoken, Mañjuśrī Kumārabhūta, the limitless and incalculable number of other bodhisattvas, [F.210.b] the many thousands of lay practitioners such as Bhadrapāla, the great hearers, and the many hundreds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas all rejoiced in and extolled the Buddha’s speech.

This completes the noble Great Vehicle sūtra “The Absorption of the Miraculous Ascertainment of Peace.”