Chapter Two: Aspirations

2.1When Nāga King Sāgara heard this, he was satisfied, elated, happy, delighted, joyful, and at ease. As a shelter for the Dharma, he offered the Blessed One a large jewel called the gem that purifies the ocean with bright light, whose value matched that of the entire trichiliocosm. [F.129.b] The light of this precious gem eclipsed even that of the sun and the moon. The entire assembly was astonished and prostrated to the Blessed One, announcing, “The appearance of a buddha is amazing. When a buddha appears, such amazing things as this are possible, and marvelous Dharma teachings also appear.”

2.2Once Nāga King Sāgara had covered the Blessed One, he said, “Blessed One, through this root of virtue may I attain the immaculate light that radiates from a buddha’s body! May this light illuminate all the buddha realms of the ten directions! May any being struck by this light be no longer harmed by any afflictive emotion! May I also obtain an ūrṇā hair between the eyebrows, just like the Thus-Gone One. May I attain unobscured understanding of the path to awakening! Knowing the path, may I bring everyone who is on a mistaken path onto the true path! Blessed One, moreover, just as bodhisattvas are free from the darkness of delusion, may I too attain such an understanding of the path.”

2.3The Blessed One responded to Nāga King Sāgara, “Nāga King, in this regard, bodhisattvas appear by the power of insight. They bear the lamp of insight, have the knowledge of insight, are inspired by insight, have the weapon of insight, and perform actions based on insight. While grounded in insight, bodhisattvas practice giving, maintain discipline, cultivate patience, engage in diligence, enter into concentration, [F.130.a] see phenomena with special insight, and ripen beings.

2.4“Nāga Lord, how then do bodhisattvas practice giving that is grounded in insight? Nāga Lord, it is through the equality of giving that one arrives at the equality of self. Through the equality of self, one arrives at the equality of beings. Through the equality of beings, one arrives at the equality of phenomena. Through the equality of phenomena, one arrives at the equality of awakening. They practice giving without losing these facets of equality. This giving is not motivated by afflictions. It is only by comprehending this accurately that they are able to give up all the afflictive emotions. So, giving up all afflictions, pacifying all views, and casting aside all disputes are the highest forms of generosity. Nāga Lord, this is how a bodhisattva practices giving that is grounded in insight.

2.5“Nāga Lord, how then do bodhisattvas maintain discipline that is grounded in insight? Perceiving body, speech, and mind in a void manner is maintaining discipline. They maintain discipline without relying on body, speech, or mind; without relying on this world or a future one; without relying on what is internal or external; without relying on the aggregates, the elements, or the sense sources; without relying on awakening or nirvāṇa; and without relying on any phenomena. Their discipline does not make them arrogant or haughty. This is how bodhisattvas maintain discipline that is grounded in insight.

2.6“What then is the bodhisattvas’ patience that is grounded in insight? The patience that they cultivate is one that does not apprehend the self, being, [F.130.b] life force, or a person. It is not grounded in clinging to me and mine. It is patience that is cultivated through inner purity, the purity of beings, and the purity of all phenomena. While cultivating patience, they neither meditate on nor fail to meditate on any phenomena; they do not meditate on phenomena in order to create or prevent any phenomena; and they do not meditate on phenomena in order to exhaust or quell any phenomena. Given the fact that beings are selfless and void, they are not scared or frightened and will not become so. Moreover, this patience is not performed while observing body, speech, or mind. When the body is destroyed or their limbs and digits are cut off, they will accept it and regard them as being like grass, trees, or walls. If they hear another speaking ill, they will accept it knowing that speech itself is hollow, void, empty, insubstantial, peaceful, and nonabiding. They practice patience by understanding that the mind is not turbid, new, or old, is without connection, and does not exist because of perishing momentarily. To see this absence of continuity is the bodhisattvas’ practice of patience that is grounded in insight.

2.7“Next, what is the bodhisattvas’ diligence that is grounded in insight? Bodhisattvas engage in diligence in order to multiply their roots of virtue. Yet such increasing of diligence does not cause them to perceive any increase or decrease with regard to the realm of phenomena. Knowing all phenomena to be contained within the realm of phenomena, [F.131.a] they do not perceive any phenomena whatsoever to be truly existent. Rather, they perceive all phenomena of the world to be false and mistaken. In this way, when bodhisattvas look to any phenomenon with pure insight, they know that phenomena cannot be made to increase or decrease, that phenomena are not of an aggregated nature, that they are not present in any place or direction, and that they do not come from anywhere or go anywhere. Because their diligence has this quality, bodhisattvas diligently teach the Dharma to all beings to make them understand what is mistaken and what is true. Yet they do not truly apprehend any such beings. Not apprehending any beings, they also do not apprehend any phenomena. Why is this? There are no phenomena separate from beings, nor are there any beings separate from phenomena. Still, the essential nature of phenomena is also the essential nature of the self. The essential nature of the self is the essential nature of all phenomena. The essential nature of all phenomena is the essential nature of the qualities of buddhahood. All the qualities of buddhahood are sought through this sameness of the essential nature, so even in seeking them, no such qualities are apprehended, and nothing that is not a quality of buddhahood is apprehended. Even when they seek, bodhisattvas do not apprehend any searching, anything being sought, or anyone seeking. This is how the bodhisattvas’ diligence that is grounded in insight is described.

2.8“What is the bodhisattvas’ concentration that is grounded in insight? While settling into concentrations, those concentrations do not decline from sameness, nor do they enhance it. When bodhisattvas practice concentration, they do not generate or attenuate any phenomena. [F.131.b] They concentrate without relying on any reference point, and so they concentrate in a way that is neither in accord nor in discord with any phenomena. They do not perfect the branches of concentration, the contemplation of concentration, or the applications of concentration through either body or mind. When bodhisattvas reach attainment, that attainment is similar to attainment reached through thusness, the limit of reality, and the realm of phenomena. They reach attainment because of the equality of all beings and the absence of superimposition about phenomena. As they exert themselves in cultivating absorption, they dwell neither within nor without the body or mind. The mind that does not dwell on any outer object is a consciousness that remains nowhere; it surpasses all referential attainments. It surpasses the non-Buddhist sages who have the five higher knowledges, all hearers and solitary buddhas, and all states of concentration and attainments of concentration. Its roots of virtue and states of concentration are predominantly characterized by insight and are devoid of all afflicted views. It is dedicated to awakening and accomplishes the ripening of beings. In this way, through a single meditative attainment, a thus-gone one accomplishes everything up to the finality of parinirvāṇa. This is the bodhisattvas’ concentration that is grounded in insight.

2.9“What is the bodhisattvas’ special insight into phenomena that is grounded in insight? Any phenomena they see are clearly seen by the eye of insight alone. However, these phenomena cannot be clearly seen by either the physical [F.132.a] or divine eye. They are only clearly seen to be peace, and never as anything other than peace. Likewise, phenomena are clearly seen to be still, nonpersisting, void, and unreal. Such seeing is clearly seeing all phenomena. Given that they clearly see all phenomena in this way, if they were to see any phenomenon, that would not be special insight. Why is this? Because special insight does not arise from seeing phenomena, and knowing them is ignorance. Not seeing them is special insight into phenomena. Not seeing the self, being, life force, soul, person, or individual is special insight into phenomena. Therefore, because bodhisattvas see such phenomena accurately and beings see them mistakenly, bodhisattvas think, ‘Alas, beings are afflicted because they think phenomena are like this.’ They generate great compassion for such beings, and they develop great love for beings in order to liberate them. Thus, knowing that even these beings have never existed is the bodhisattvas’ special insight into phenomena that is grounded in insight.

2.10“How do bodhisattvas ripen beings while grounded in insight? Nāga Lord, regarding this, bodhisattvas can ripen beings because beings do not exist. They can ripen beings because beings are selfless, beings are not beings, beings are void, beings are by their nature merely described as and imputed to be beings, beings are empty, beings are devoid of marks, [F.132.b] beings are devoid of wishes, beings are devoid of performance, beings are not consistent with reality, beings are unborn, beings are unarisen, and beings are pure. Bodhisattvas do not ripen beings in order to destroy the self, being, life principle, soul, personhood, individuality, existence, or substance. Rather, Nāga Lord, they ripen beings only according to their essential nature.

2.11“What is the essential nature of beings? Their essential nature is naturally selfless and without essential nature. Having no essential nature is the essential nature of beings. The essential nature that is the essential nature of beings is also the essential nature of all phenomena. The essential nature of all phenomena is also the essential nature of all the qualities of buddhahood. Therefore, all phenomena are said to be qualities of buddhahood. Nāga Lord, what we call ‘all phenomena’ is just a name. That name cannot be observed as a name. Nāga Lord, to refer to them as ‘all phenomena’ is to indicate that they are not phenomena. Why is this? To whatever extent phenomena are differentiated, to that extent they are not phenomena. Along these lines, any phenomenon that can be referred to cannot actually be a phenomenon. Nāga Lord, the nature of phenomena and the realm of phenomena are such that one cannot describe or speak of them. Just as the nature of the realm of phenomena is indescribable, all phenomena have the nature of the realm of phenomena. Therefore, phenomena cannot be described. Nāga Lord, these qualities of buddhahood are described with this explanation and in this manner. However, these qualities of buddhahood cannot be communicated by such descriptive language. Nāga Lord, the qualities of buddhahood [F.133.a] cannot be conveyed or labeled by means of conditioned and unconditioned phenomena. Why is this? Nāga Lord, there are no phenomena whatsoever apart from those counted among the conditioned and unconditioned.”

2.12“If that is the case, Blessed One, are the qualities of buddhahood unconditioned? Are the thus-gone ones also like this?”

2.13The Blessed One answered, “Yes they are, Nāga Lord, yes they are. The qualities of buddhahood are unconditioned. The thus-gone ones are also unconditioned. Nāga Lord, do you think there is anything that can be labeled as unconditioned?”

“No, Blessed One, there is not.”

2.14The Blessed One continued, “Nāga Lord, through this explanation you should understand how the qualities of buddhahood defy communication and labeling. All phenomena are in this way the same as the qualities of buddhahood. Still, Nāga Lord, consider how the Thus-Gone One compassionately teaches beings by ascribing names and definitions to phenomena that defy communication and labeling. Thus I will say, ‘these phenomena are defiling’ and ‘those phenomena are undefiling.’ Likewise, reference is made to worldly things, transcendent things, evil things, good things, conditioned things, unconditioned things, things that pertain to pollution, things that pertain to purification, things that should be attended to, things that should be abandoned, things that should be imputed, things that should be analyzed, qualities of ordinary beings, [F.133.b] qualities of learning, qualities of no more learning, qualities of solitary buddhas, qualities of bodhisattvas, and qualities of buddhas.

2.15“Nāga Lord, this being so, while the Thus-Gone One gives teachings presenting phenomena in this manner, no phenomena are genuinely seen anywhere in the form of marks. To give an analogy, Nāga Lord, imagine a person were able to paint many colorful images upon formless and indescribable space. That person could paint divine bodies, human bodies, horses, elephants, chariots, foot soldiers, and mounts there. Now, tell me, Nāga Lord, has this person done something difficult?”

“Blessed One, it would be difficult. Well-Gone One, it would be difficult indeed.”

2.16The Blessed One continued, “Therefore, Nāga Lord, this Dharma that is formless, indescribable, ungraspable, beyond language, and unutterable is illustrated for other beings and individuals with communication and letters so that it is conveyed through various methods. In doing so, the Thus-Gone One is doing something very difficult. Still, Nāga Lord, compared to that, whoever is inspired by and takes up these teachings being described here is doing something even more incredible. Nāga Lord, furthermore, any being that enters this profound way has trained with previous thus-gone ones. The evil māras have found no opportunity to impact them. Nāga Lord, I remember that previously I served countless blessed buddhas and venerated them, went forth in their teachings, [F.134.a] and practiced pure conduct with them. Yet those thus-gone ones did not teach me this profound Dharma that eliminates movement. Rather, they taught the minor preliminary subjects, generosity, restraint, vows, gentility, discipline, learning, giving, patience, diligence, carefulness, pure conduct, ascetic practices, and voluntary poverty. Why did they do this? Because I had not undergone prior training.

2.17“However, Nāga Lord, once I had gone through prior training, I heard this profound Dharma teaching from the Thus-Gone One Mahādīpaṃkara. Having heard it, I developed the acceptance of phenomena concurring with reality. Therefore, Nāga Lord, you should understand that those who trained with thus-gone ones of former times are those who now trust, believe in, remember, and propagate such a teaching that is profound, free from the pride of thinking ‘me,’ and free from the belief in being, life force, a soul, and a person‍—which, due to being produced by vain imaginings, derive from causes and conditions. They will vastly multiply their merit.

2.18“Nāga Lord, suppose bodhisattvas who are committed to the pursuit of the benefit and happiness of beings were to give to each and every being all the resources for happiness belonging to gods and humans present throughout the great trichiliocosm. Nāga Lord, what do you think? Would that bodhisattva have given many resources for happiness to these beings?”

“Many indeed, Blessed One. Many indeed, Well-Gone One.”

2.19The Blessed One continued, “Nāga Lord, [F.134.b] compared to all the sense pleasures that those bodhisattvas would have given to beings, if they were to teach but one word of impermanence, suffering, selflessness, peace, emptiness, the absence of marks, the absence of wishes, the nonexistence of a being, the nonexistence of a life force, the nonexistence of a soul, the nonexistence of a person, non-birth, or nonarising, it would be a far greater gift than those resources for happiness. It would cause his merit to increase much further. Why is this? Because, Nāga Lord, beings have already experienced all the conditioned resources for happiness, while they have not yet experienced unconditioned resources for happiness. Nāga Lord, these profound teachings that they hear of will lead them to unconditioned pleasures. Therefore, Nāga Lord, bodhisattvas who wish to perfect the benefit of both themselves and others should devote themselves to profound teachings.

2.20“Nāga Lord, if bodhisattvas join the assembly and obstruct the profound teachings, all the things they say are devoted to making the sublime Dharma decline. Why is this? As long as this profound teaching is heard here in Jambudvīpa, the sublime Dharma will not disappear. Moreover, Nāga Lord, there are few human beings who yearn for and listen to Dharma, whereas there are many nonhuman beings who listen to Dharma. So if preachers of the profound Dharma conceal the profound teachings from them, discussing many other subjects instead, the gods who are devoted to profundity will not be pleased. They will lament, ‘This noble son is wholly engaged in worldly affliction. He is just sitting here spouting this worldly chatter. [F.135.a] How sad that the Buddha’s speech is not being heard here!’ They will leave the assembly in dismay.”