THE SUTRA OF PERFECT ENLIGHTENMENT

Contents Translator’s Introduction 47 The Sutra of Perfect Enlightenment Prologue 55 Chapter I. Mañjuśrī Bodhisattva 57 Chapter II. Universal Worthy Bodhisattva 61 Chapter III. Universal Eyes Bodhisattva 65 Chapter IV. Diamond Treasury Bodhisattva 71 Chapter V. Maitreya Bodhisattva 75 Chapter VI. Pure Wisdom Bodhisattva 79 Chapter VII. Mastery of Majestic Virtue Bodhisattva 83 Chapter VIII. Discerning Sound Bodhisattva 87 Chapter IX. Purifying Karmic Obstructions Bodhisattva 93 Chapter X. Universal Enlightenment Bodhisattva 99 Chapter XI. Perfect Enlightenment Bodhisattva 103 Chapter XII. Foremost of Worthies Bodhisattva 107 Notes 111

Translator’s Introduction The Great Extensive Scripture of the Ultimate Meaning of the Perfect Enlightenment Sutra (Dafangguang yuanjue xiuduoluo liaoyi jing), or Sutra of Perfect Enlightenment (Yuanjue jing) as it is known for short, is a major, if somewhat problematical, text within the East Asian Buddhist tradition. It was especially important in the Chan and Huayan traditions in China. The number of commentaries written on it during the Tang (618–907), Song (960–1279), Ming (1368– 1644), and Qing (1644–1912) dynasties bears ample testimony to its continuing influence throughout the course of Chinese Buddhist history. Still studied today, it is one of the texts frequently chosen as a subject for lectures by modern Chinese masters. Chinese Buddhists prized the Sutra of Perfect Enlightenment for offering a concise statement of some of their most deeply held convictions about the inherent nature of enlightenment and the course of practice for its realization. Despite its perduring importance, a shadow of controversy has always surrounded the text. Not only were there doubts about its authenticity as a sutra, but there was also a lingering uneasiness about the orthodoxy of its teaching. 1 Although it purports to have been translated into Chinese by Buddhatrāta in 693, everything that we know about the Sutra of Perfect Enlightenment indicates that it was not a translation of an Indic text but was rather an “apocryphal” work composed in China sometime around the end of the seventh or the beginning of the eighth century. Although it is impossible to determine precisely where or when the text was first composed, circumstantial evidence suggests that it was current in Chan circles in or around Luoyang during the reign of Empress Wu (690–705). This conclusion is strengthened by the fact that the first text to mention the Sutra of Perfect Enlightenment is the Annals of the Transmission of the Dharma Treasure (Chuanfabaoji; most likely composed toward the end of the first decade of the eighth century), an early Chan record of the transmission of the Dharma down through Shenxiu (606–706), the famous “founder” of what came to be known as the Northern school of Chan. Indeed, the fabrication of

apocryphal texts like the Sutra of Perfect Enlightenment played a crucial role in legitimating the teachings of the nascent Chan movement. Three of the four eighth-century commentaries on the text, none of which survive, were written by figures affiliated with the Chan movement. Weique, the most well-known of the group, was active in Luoyang during the end of Empress Wu’s reign and seems to have had some connection with Shenxiu. The other three early commentators are more obscure figures. One, Daoshi, supposedly received the teaching of Heze Shenhui (684–758), the figure responsible for championing Huineng (638–713) as the true Sixth Patriarch and “founder” of the Southern school of Chan, and another, Jianzhi, was Daoshi’s disciple. Unfortunately, nothing is known about the fourth figure, Daoquan. It is notable that the Sutra of Perfect Enlightenment attracted the attention of figures associated with both the Northern and the Southern schools of Chan. Its discussion of sudden and gradual approaches to practice and its use of the image of polishing a mirror to remove the dust that covers its luminous surface anticipated the terms in which the controversy between the two schools of Chan came to be classically framed by Shenhui in the 730s and by the Platform Sutra later in the eighth century. The great Chan and Huayan scholar, Zongmi (780– 841), writing in the third decade of the ninth century, saw the Sutra of Perfect Enlightenment as validating his position of sudden enlightenment followed by gradual cultivation. The first catalogue to mention the Sutra of Perfect Enlightenment is the Record of Śākyamuni’s Teachings Compiled during the Kaiyuan Era (Kaiyuanshijiaolu), compiled in 730 by Zhisheng, which lists Buddhatrāta (Fotuoduoluo; Juejiu) as the translator. It tells us that Buddhatrāta came from Kashmir (Jizong) and claims that he translated the scripture at the famous White Horse Monastery (Baimasi) in Luoyang. Zhisheng notes that even though the text “appeared recently,” its year of translation is not recorded. He goes on to conclude that the fact the date of translation is unknown does not necessarily mean that the text is not authentic. Buddhatrāta’s brief biography in the Biographies of Eminent Monks Compiled during the Song Dynasty (Songgaosengzhuan) only slightly varies the wording of Zhisheng’s account without adding any new information. Zongmi’s discussion of the translation of the Sutra of Perfect Enlightenment in his commentary to the text quotes the commentary by Daoquan (no longer extant), which says that the translation was completed by the Kashmiri (Jieshimiluo) Tripiṭaka

master Buddhatrāta at the White Horse Monastery on the eighth day of the fourth month of 693. Daoquan ends by cryptically commenting that the details of Buddhatrāta’s life are recorded elsewhere. The fact that Buddhatrāta is not listed as the translator or author of any other text and that nothing is known of his life and activities in China are only the first of the many indications that the Sutra of Perfect Enlightenment was apocryphal. Apocryphal texts like the Sutra of Perfect Enlightenment gave scriptural legitimacy to the growing body of doctrine in terms of which medieval Chinese Buddhists were forging their own uniquely “sinitic” approach to Buddhism. Its teaching was related to two other apocryphal works, the Śūraṃgama Sutra (Shoulengyanjing) and the Awakening of Faith (Dashengqixinlun). The Awakening of Faith played a crucial role in shaping these new doctrines by developing the Indian Buddhist teaching of an inherent potentiality for buddhahood (an idea referred to in technical terms as tathāgatagarbha, “womb or embryo of the Tathāgata”) into a monistic ontology based on the mind as the ultimate ground of all experience. This absolute mind, moreover, was said to be intrinsically enlightened (benjue). Enlightenment is thus more than a potentiality inherent in all beings; it is their true nature and the fundamental ground of their existence. As such, it acts as a force animating and inspiring religious practice. The Sutra of Perfect Enlightenment even pushes this doctrine so far as to claim that “from the very beginning sentient beings have already attained buddhahood.” The teaching of intrinsic enlightenment became a fundamental axiom on which uniquely East Asian forms of Buddhist belief and practice were developed. This doctrine generated its own set of problems that did not come to the fore in Indian Buddhism and that parallel the problem of theodicy in Western monotheistic religions. In baldest terms, the underlying philosophical problem was: If all of reality is based on a single monistic principle that is intrinsically enlightened, how can the ignorance that causes beings to suffer in delusion be accounted for? Moreover, if all beings are intrinsically enlightened to begin with, what is the nature of practice and why is it necessary? These problems, raised but either not resolved or not addressed in the Awakening of Faith, form the central philosophical problematic that animates the Sutra of Perfect Enlightenment. The Sutra of Perfect Enlightenment therefore took as its point of departure problemsraised by the Awakening of Faith’sidea of intrinsic enlightenment, which it referred to asthe “marvelous mind of perfect enlightenment” (yuanjuemiaoxin).

The first chapter thus broaches the problem of ignorance. If ignorance is fundamentally an illusion, and hence has no more real existence than an “illusory flower in the sky,” as the Buddha answers, then any practice that is based on getting rid of an illusion must also be illusory. How, then, can illusion be used to get rid of illusion? The remainder of the text goes on to discuss the nature of the mind and illusion, how practice can be possible if ignorance is unreal and illusory, and the kinds of gradual practice appropriate to rid the mind of its illusory projections so that its perfectly enlightened nature can be realized in all its pristine purity. The penultimate chapter of the text provides scriptural justification for the kind of specialized ritual, devotional, and meditative practices that were becoming an important part of Chinese Buddhist monastic practice during the sixth and seventh centuries. The text’s concern with clarifying the implications of intrinsic enlightenment for meditation practice would have spoken directly to issues of vital moment for the early Chan community at the end of the seventh and beginning of the eighth centuries. In addition to addressing problems raised in the Awakening of Faith, apocryphal sutras like the Sutra of Perfect Enlightenment played a critical role in this process of sinification by lending scriptural authority to the new teachings found in the Awakening of Faith. Being a sutra, and hence claiming to represent the word of the Buddha, the Sutra of Perfect Enlightenment bore an authority beyond that of the Awakening of Faith, which was only a śāstra (i.e., a scholastic treatise written by a later Buddhist exegete), and thereby provided a solid scriptural foundation for legitimating its teaching. The teaching of an intrinsically enlightened, pure mind underlying all existence could also be seen to conflict with the cardinal Mahayana teaching of emptiness (śūnyatā), which undercut all attempts to posit an ontological absolute and held that the true nature of “reality” was beyond predication. The teaching of emptiness ultimately proscribed the ascription of any attributes, even that of emptiness, to reality. In the end, there was nothing at all that could be said. The silence of emptiness, however, left many Chinese Buddhists with a sense of affective void. They also worried that it undermined any basis on which belief and practice could be founded, and ideas like intrinsic enlightenment were developed in Chinese Buddhism to provide a solid foundation for belief and practice. In any case, there was an ongoing dialectical tension between the doctrine of intrinsic enlightenment and emptiness within Chinese Buddhism. By leaning to

one extreme, the Sutra of Perfect Enlightenment was susceptible to the charge of having gone too far. But in its very evocation of this charge, it is especially valuable for bringing into focus a major tension that animated the tradition as a whole. This tension was an integral aspect of the controversy that surrounded the text in the Song period and has been raised anew more recently by a group of scholars under the banner of “Critical Buddhism,” who have charged that the doctrines of tathāgatagarbha and intrinsic enlightenment are “not Buddhism.” The present translation of the Sutra of Perfect Enlightenment is based on the version of the text that appears in the Taishō Shinshū Daizōkyō, volume 17, number 842, the Buddhist canon published in Japan in the Taishō period. Like many Buddhist scriptures, Buddhist technical terms appear in the Sutra of Perfect Enlightenment in both transliterated and translated forms. The present translation restores all transliterated terms to Sanskrit and, where called for, their meaning is explained in a footnote on their first occurrence. Many common Buddhist terms in their Sanskrit form are regularly found in English dictionaries and can thus be considered as having entered the English language as English words. Since many common Buddhist terms that were translated into Chinese (such as fa, Dharma, or ye, karma) have entered the English language, the present translation follows the generally practiced convention in Buddhist studies of rendering them in their better-known Sanskrit forms.

THE GREAT EXTENSIVE SCRIPTURE OF THE ULTIMATE MEANING OF THE PERFECT ENLIGHTENMENT SUTRA2 Translated by the Kashmiri Tripiṭaka3 Master Buddhatrāta during the Tang Dynasty

Prologue Thus have I heard. On one occasion the Bhagavat 4 entered into the samādhi 5 of the great effulgent treasury of spiritual penetration, the resplendent abode maintained by all Tathāgatas, 6 which is the ground of the pure enlightenment of all sentient beings, wherein their minds and bodies are utterly quiescent, in the original state of universal equality, perfectly pervade the ten directions, and accord with nonduality. From the sphere of nonduality, [the Buddha] manifested various pure lands. He was accompanied by one hundred thousand bodhisattva mahāsattvas, 7 who were led by Mañjuśrī Bodhisattva, Universal Worthy Bodhisattva, Universal Eyes Bodhisattva, Diamond Treasury Bodhisattva, Maitreya Bodhisattva, Pure Wisdom Bodhisattva, Mastery of Majestic Virtue Bodhisattva, Discerning Sound Bodhisattva, Purifying Karmic Obstructions Bodhisattva, Universal Enlightenment Bodhisattva, Perfect Enlightenment Bodhisattva, and Foremost of Worthies Bodhisattva. Together with their attendants, they all entered samādhi and dwelled together with the Tathā- gata in the Dharma assembly8 of universal equality

Chapter I Mañjuśrī Bodhisattva Then Mañjuśrī Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, for the sake of all those who have come to this Dharma assembly, I pray that you will set forth the dharmic9 practice based on the pure causal ground from which the Tathāgata originally arose, as well as set forth how, within the Great Vehicle, bodhisattvas should give rise to the pure mind in order to remove all illnesses so as to be able to cause future sentient beings during the final age to seek the Great Vehicle and not fall into errant views.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Mañjuśrī Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of the various bodhisattvas [gathered here], you are thus able to ask about the dharmic practice of the causal ground of the Tathāgata, as well as for the sake of all sentient beings seeking the Great Vehicle during the final age, you are thus able to cause them correctly to adhere to it and not fall into errant views. Now listen carefully to what I shall expound to you.” Then Mañjuśrī Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, the supreme Dharma King10 has a great dhāraṇī 11 gate called Perfect Enlightenment, from which flows all purity, suchness, enlightenment (bodhi), nirvana, and perfections (pāramitās) to instruct bodhisattvas. The causal ground from which all Tathāgatas originally arise is wholly based on perfectly illuminating the pure character of enlightenment, which is forever cut off from ignorance, and thereupon realizing the Buddha Way

“What is ignorance? “Son of good family, all sentient beings, from beginningless time, have been given over to all kinds of perverted views, like people who are lost without any sense of direction, delusively mistaking the four great elements as the attributes of their own body and the six types of sense objects as the attributes of their own mind. They are like people with an eye disease who, when they look at the sky, see a flower or a second moon. “Son of good family, there is really no flower in the sky; the disease is delusive attachment. Because of delusive attachment, not only are beings deluded about the nature of empty space itself but they are also deluded about the place from which the flower really is born. Due to such delusive imputation, beings revolve within the cycle of birth and death. Hence [this condition] is referred to as ignorance. “Son of good family, this ignorance has no real essence of its own but is like a person seen in a dream: even though he seems to be present during the dream, upon awakening he cannot be apprehended anywhere. Or it is like [illusory] flowers seen in the sky: although they disappear into empty space, it cannot be said that there is a definite place into which they disappear. Why? Because there is no place from which they are born. All sentient beings delusively perceive what is not born in terms of birth and extinction. Hence they are said to revolve within the cycle of birth and death. “Son of good family, since those who cultivate perfect enlightenment based on the causal ground of the Tathāgata know that everything is like a flower seen in the sky, there is no revolving within the cycle; nor is there any body or mind to experience birth and death. It is not by our effort that birth and death do not exist; it is by their inherent nature that they do not exist. The awareness that perceives their unreality is also like empty space. Even the very understanding that everything is like empty space has the character of a flower seen in the sky. Still, one cannot say that there is no reality to that awareness. It transcends both existence and nonexistence. Therefore [such awareness] is said to accord with pure enlightenment. Why? Because it has the nature of empty space; because it is never disturbed; because there is no arising or perishing in the tathāgatagarbha; 12 because there is no perception; and because it islike the nature of the dharmadhātu, 13 which is utterly perfected and thoroughly pervades the ten directions. Therefore it is called the dharmic

practice of the causal ground. If bodhisattvas base themselves on this understanding, they will generate the pure mind within the Great Vehicle, and if sentient beings during the final age practice in accord with this understanding, they will not fall into errant views.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Mañjuśrī, you should know that All Tathāgatas From the original causal ground Are awakened by wisdom And thoroughly penetrate ignorance. Understanding that [everything] is like a flower in the sky, They are able to escape the ever-flowing cycle. It is like someone seen in a dream: Upon awakening he cannot be apprehended. Enlightenment is like empty space— Universally equal and undisturbed. When enlightenment pervades the ten directions, One has succeeded in realizing the Buddha Way, And the various illusions vanish into nowhere. In realizing the Way there is nothing that is attained. Because its original nature is perfectly complete, Within it bodhisattvas are able to generate the mind of bodhi, 14 And sentient beings in the final age Are able to avoid errant views by cultivating it.

Chapter II Universal Worthy Bodhisattva Then Universal Worthy Bodhisattva arose from hisseat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, I pray that, for the sake of the bodhisattvas in this assembly as well as for all sentient beings who cultivate the Great Vehicle during the final age, you will explain how they should practice when they learn of the pure sphere of perfect enlightenment. World-honored One, if those sentient beings realize that everything is like an illusion and that their bodies and minds are also illusory, then how can they remedy illusion by means of illusion? When everything that has the nature of illusion is utterly extinguished, then there is no longer any mind—who, then, can engage in practice? How can you then talk about cultivating [the samādhi wherein everything is seen to be] like an illusion? Yet if sentient beings never engaged in practice but remained within their illusory projections within birth and death, never realizing the sphere where everything is seen to be like an illusion, then how could they ever free themselves from delusive thoughts? For the sake of all sentient beings during the final age, I pray that you will devise some expedients and gradual practices to enable them to cut off all illusions forever.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Universal Worthy Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of the bodhisattvas as well as sentient beings in the final age you are thus able to [inquire about] cultivating the bodhisattva samādhi wherein everything is seen to be like an illusion, so as to enable sentient beings to succeed in freeing themselves from illusions by gradually progressing through expedient methods. Now listen carefully to what I shall expound to you.” Then Universal Worthy Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly

“Son of good family, the various illusory projections of all sentient beings are all born from the perfectly enlightened marvelous mind of the Tathāgatas, just as flowers in the sky come into being out of emptiness. Even though the illusory flowers disappear, the nature of the sky is unimpaired. The illusory minds of sentient beings, however, are extinguished by recourse to illusion; when all illusions have been thoroughly extinguished, the enlightened mind is undisturbed. If enlightenment is explained by recourse to illusion, that is also said to be an illusion. If one claims that there is enlightenment, that [position] is still not yet free from illusion. To claim that there is no enlightenment is also an illusion. Therefore, the extinction of illusions is designated as being undisturbed. “Son of good family, all bodhisattvas and sentient beings in the final age should transcend all illusory projections and unreal objects. Because they firmly cling to the awareness of transcending, [the awareness that] the mind is like an illusion should also be transcended. Even this transcending is illusory and must also be transcended. And even the transcending of the transcending of illusions must also be transcended. Only when there is nothing to transcend are illusions removed. Remedying illusion by means of an illusion is like rubbing sticks together to make fire: with the two sticks serving as cause to one another, flames burst forth, the sticks are consumed, their ashes fly away, and the smoke disappears, [leaving nothing behind]. Although all illusions are exhausted, nothing enters into extinction. “Son of good family, since knowing illusion is transcending it, there is no need to devise expedients. Since freeing oneself from illusion is enlightenment, there is also no gradual progression. If all bodhisattvas and sentient beings in the final age practice in accord with this [teaching], they will be able to transcend all illusions forever.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Universal Worthy, you should know that The beginningless illusory ignorance Of all sentient beings Is established on the basis of the perfectly enlightened mind Of all Tathāgatas

Just as a flower in the sky Assumes form depending on the sky. When the flower in the sky disappears, The empty sky is fundamentally undisturbed. Illusion is born from enlightenment: Once illusions are extinguished, enlightenment is consummated, And the enlightened mind is undisturbed. Bodhisattvas As well as sentient beings in the final age Should always transcend illusion. Being utterly free of illusions Is like wood generating fire: When the wood is exhausted, the flames are then extinguished. In enlightenment there is thus no gradual progress, Nor are there any expedient methods.

Chapter III Universal Eyes Bodhisattva Then Universal Eyes Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, I pray that for the sake of the bodhisattvas in this assembly as well as for all sentient beings in the final age you will explain the gradual course of the bodhisattva’s practice. How should they think about it? How should they uphold it? What expedient methods [of practice] have you devised for those sentient beings who are not yet enlightened so as to universally enable them to awaken their understanding? World-honored One, if those sentient beings lack the proper expedient methods and the proper way of thinking, when they hear the Buddha Tathāgata set forth this samādhi, their minds will give rise to delusion and distress, and they will not be able to enter enlightened understanding in regard to perfect enlightenment. I pray that you will bestow your compassion both on us and on sentient beings in the final age and provisionally set forth the expedient methods [of practice].” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Universal Eyes Bodhisattva, saying, “Excellent! How excellent, son of good family, that for the sake of the bodhisattvas and sentient beings in the final age you are thus able to inquire about how one should think about and uphold the Tathāgata’s gradual course of practice, as well as ask me to provisionally explain the various expedient methods [of practice]. Now listen carefully to what I shall expound to you.” Then Universal Eyes Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, if those novice bodhisattvas and sentient beings in the final age want to seek the Tathāgata’s pure, perfectly enlightened mind, they must properly direct their thought and transcend all illusions. First, relying on

the Tathāgata’s śamatha15 practice, they must firmly uphold the prohibitory precepts, peacefully abide within the assembly at large, and sit in meditation in a quiet room. “They should constantly reflect: this present body of mine is a coming together of the four great elements. That is to say, hair, nails, teeth, skin, flesh, sinews, bones, marrow, brains, and all such filthy matter derive from the element of earth; spittle, mucus, pus, blood, sweat, saliva, phlegm, tears, semen, excrement, and urine all derive from the element of water; bodily warmth derives from the element of fire; and bodily movement derives from the element of wind. Since the four great elements are independent of one another, where could the delusory body exist right now? Thus we know that in the end this body is without substance, a coming together [of various components] to take on form, and that in reality it is tantamount to an illusory projection. “When the four elements provisionally combine, the six senses delusively appear. When the six senses and four great elements internally and externally combine together, cognized objects delusively appear. When they conglomerate within, a cognizing subject seems to exist, which is provisionally designated as mind. “Son of good family, this unreal mind would not be able to exist were it not for the six types of sense objects. When the four great elements break up, there are no sense objects that can be apprehended. When the cognized objects among them return to their separate components, disperse, and disappear, then in the end there is no cognizing mind that can be perceived. “Son of good family, because the illusory body of those sentient beings is extinguished, their illusory minds are also extinguished. Because their illusory minds are extinguished, illusory sense objects are also extinguished. Because illusory sense objects are extinguished, the extinction of illusion is also extinguished. Because the extinction of illusion is extinguished, that which is not illusory is not extinguished. It is like polishing a mirror: when the dust is removed, its luminosity is manifested. “Son of good family, you should realize that the body and mind are altogether illusory dust, and that when the characteristic of dust is extinguished forever, all within the ten directions is pure. “Son of good family, for example, a pure maṇi 16 jewel reflects the five colors as they appear before it, but the ignorant see the maṇi jewel as really having five colors.

“Son of good family, in the same way, the pure nature of perfect enlightenment manifests the body and mind [of sentient beings] according to their particular type, but the ignorant claim that pure, perfect enlightenment really has the inherent characteristic of such body and mind. Due to this [misapprehension], sentient beings are unable to transcend their illusory projections. For this reason I say that the body and mind are illusory dust. It is in terms of transcending dust that I define the bodhisattva. When the dust is removed and its corresponding cognition is eliminated, there is neither a counterpart to dust nor anything that can be defined. “Son of good family, as soon as these bodhisattvas and sentient beings in the final age have realized that everything is an illusion and thus have extinguished all representations, they thereupon gain unbounded purity, and the emptiness of unlimited space is manifested throughout their awareness. “Because enlightenment is perfectly radiant, the mind is pure. Because the mind is pure, visual objects are pure. Because visual objects are pure, the eyes are pure. Because the eyes are pure, visual consciousness is pure. Because consciousness is pure, auditory objects are pure. Because auditory objects are pure, the ears are pure. Because the ears are pure, auditory consciousness is pure. Because the consciousness is pure, tactile objects are pure. The same analysis also applies for nose, tongue, body, and consciousness. “Son of good family, because the sense organs are pure, visual objects are pure. Because form is pure, auditory objects are pure. The same also holds for olfactory, gustatory, tactile, and mental objects. Son of good family, because the six types of sense objects are pure, the element of earth is pure. Because earth is pure, the element of water is pure. The same also holds for the elements of fire and wind. Son of good family, because the four elements are pure, the twelve sense spheres (āyatanas), eighteen sense elements (dhā- tus), and twenty-five modes of existence are pure. Because they are pure, the ten powers, four fearlessnesses, fourfold unobstructed wisdom, the Buddha’s eighteen uncommon dharmas, and the thirty-seven aids to enlightenment are pure, and this analysis extends all the way to the purity of all the eighty-four thousand dhāraṇī gates. “Son of good family, because all reality is in its nature pure, the entire body is pure. Because the entire body is pure, multitudinous bodies are pure. Because multitudinous bodies are pure, everything is likewise pure, including

the perfect enlightenment of all sentient beings in the ten directions. Son of good family, because an entire world is pure, multitudinous worlds are pure. Because multitudinous worlds are pure, then, in the same way, everything fully encompassing the three worlds throughout all space is universally equal, pure, and undisturbed. “Son of good family, since space is universally equal and undisturbed, you should know that the nature of enlightenment is universally equal and undisturbed. Because the four great elements are undisturbed, you should know that the nature of enlightenment is universally equal and undisturbed. In this way, since everything including the eighty-four thousand dhāraṇī gates is universally equal and undisturbed, you should know that the nature of enlightenment is universally equal and undisturbed. “Son of good family, because the nature of enlightenment is all-pervading, pure, undisturbed, perfect, and without limit, you should know that the six senses pervade the entire dharmadhātu. Because the six senses are all-pervasive, you should know that the six types of sense objects pervade the entire dharmadhātu. Because the six types of sense objects are all-pervasive, you should know that the four great elements pervade the dharmadhātu. In the same way everything, including the eighty-four thousand dhāraṇī gates, pervades the entire dharmadhātu. “Son of good family, because the nature of subtle enlightenment is also all-pervasive, the nature of the senses and the nature of their objects encounter no impairment and no adulteration. Because the senses and their objects are without impairment, in the same way nothing, including the eighty-four thousand dhāraṇī gates, impairs or adulterates anything else. It is like hundreds or thousands of lamps, whose light illuminates a single room: their light pervades everywhere without impairment and without adulteration. “Son of good family, because their enlightenment is fully realized, you should know that the bodhisattva is neither bound by the Dharma nor seeks liberation from the Dharma. He neither loathes samsara17 nor cherishes nirvana. He neither respects those who uphold the precepts nor despises those who violate the prohibitions. He neither values seasoned practitioners nor looks down on beginners. Why? Because all are enlightened. It is like the light of the eyes that apprehends the objects before them. The light is perfectly

pervasive and attains the condition of being without likes and dislikes. Why? Because the essence of the light, being nondual, is without likes and dislikes. “Son of good family, as for those bodhisattvas and sentient beings in the final age who would cultivate this mind and attain full realization, there is neither cultivation nor full realization in regard to this teaching. Perfect enlightenment shines everywhere, is quiescence, and is nondual. Within it the hundreds of thousands of myriads of millions of buddha lands, whose incalculable, inexpressible number is more numerous than the grains of sand in the Ganges River, randomly appear and disappear like illusory flowers in the sky, are neither identical to nor distinct from one another, and are neither bound nor liberated. When one first realizes that from the very beginning sentient beings have already attained buddhahood, samsara and nirvana seem like last night’s dream. “Son of good family, because they are like last night’s dream, you should know that both samsara and nirvana neither arise nor perish, neither come nor go; that that which is realized has neither gain nor loss, neither acceptance nor rejection; and that the one who realizes this neither arises nor ceases, neither abides nor perishes. Since there is neither subject nor object in this realization, in the end there is neither realization nor realizer, and the entire Dharma-nature is universally equal and unimpaired. “Son of good family, if those bodhisattvas practice like this, gradually advance like this, think like this, carry on like this, practice expedient methods like this, develop their enlightened understanding like this, and seek the Dharma like this, they will be without delusion or distress.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Universal Eyes, you should know that The bodies and minds of all sentient beings Are altogether like an illusion. The attribute of the body belongs to the four great elements; The nature of the mind derives from the six types of sense objects. Since in essence the four great elements are distinct from one another, Who could constitute the one who holds them together? If one gradually practices in this way,

Everything in its entirety will become pure, Undisturbed, and pervade the dharmadhātu. There will be no striving, going along with things, stopping, or extinguishing, Nor will there be anyone who realizes it. All buddha lands Are like illusory flowers in the sky. The three worlds are universally equal And in the end are without coming and going. If novice bodhisattvas And sentient beings in the final age Wish to seek entrance to the Buddha Way, They should train in this way

Chapter IV Diamond Treasury Bodhisattva Then Diamond Treasury Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, well have you set forth for the assembly of all bodhisattvas the purity of the Tathāgata’s perfect enlightenment, the great dhāraṇī, the dharmic practice of the causal ground, and the gradual expedient methods, dispelling the darkness of all sentient beings. The Dharma assembly gathered here has received the Buddha’s compassionate instruction, the illusory film has been cleared away from its eyes, and its eye of wisdom is clear and pure. “World-honored One, if all sentient beings have already attained buddhahood from the very beginning, how do they once again come to have all forms of ignorance? If sentient beings have ignorance from the very beginning, for what reason does the Tathāgata also say that they have already attained buddhahood from the beginning? If the diverse beings throughout the ten directions have already attained the Buddha Way from the very beginning and only later give rise to ignorance, then when will all the Tathāgatas once again give rise to all forms of defilement? “I only pray that you will not abandon your unrestricted great compassion; and that, for the sake of the bodhisattvas, you will open up the secret treasury; and that, for the sake of all sentient beings in the final age, you will enable them to hear the Dharma gate of ultimate meaning like that of the teaching of this scripture so as to forever cut off doubts and regrets.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Diamond Treasury Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the

sake of bodhisattvas and sentient beings in the final age, you are thus able to ask about the Tathāgata’s profound, secret, ultimate expedient, which is the bodhisattva’s supreme instruction, the ultimate meaning of the Great Vehicle that is able to cause all bodhisattvas practicing throughout the ten directions, as well as all sentient beings in the final age, to attain resolute faith and cut off doubts and regrets. Now listen carefully to what I shall expound to you.” Then Diamond Treasury Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, all worlds begin and end, are born and perish, have a before and after, come into existence and go out of existence, coalesce and disperse, arise and cease. Thoughts follow one another in succession, going and coming in a ceaseless cycle. The sundry forms of grasping and rejecting are all within cyclic existence. If one were to discern perfect enlightenment without having left cyclic existence, then the nature of perfect enlightenment would be the same as the ever-flowing cycle. If one were to escape from cyclic existence, then there would be no place where [perfect enlightenment] could exist. “For example, it is like moving the eyes [back and forth rapidly,] thus making the calm [surface of] water appear to be stirred up [into waves]. Or it is like holding the eyes steady and whirling a flame around [so that it appears to form a ring]. It is also the same in the case of the moon seeming to move when clouds fly past it, or the shore seeming to shift [when seen] from a moving boat. “Son of good family, as long as the movements [of thought] have not yet ceased, its objects cannot be made to stand still. How much less possible is it for the defiled mind revolving in the cycle of birth and death while it is still not yet pure to contemplate the perfect enlightenment of the Buddha and to not revolve again? Therefore you gave rise to your three doubts. “Son of good family, take the example of an illusory film over the eyes that causes one delusively to perceive a flower in the sky. Once the illusory film has been removed, it is impossible to ask, ‘Now that this film has been extinguished, when will it arise again?’ Why? Because the two things, the film and flower, do not depend on one another. “Again, it is like the flower in the sky: once it disappears into the sky it is impossible to ask, ‘When will empty space give rise to flowers in the sky

again?’Why? Because from the beginning the sky contains no flowers, and they are not subject to arising and disappearing. Samsara and nirvana are the same as arising and disappearing, and the perfect radiance of marvelous enlightenment is different from the flowers and films. “Son of good family, you should realize that empty space is neither something that sometimes exists nor something that sometimes does not exist. How even more true is this in the case of the Tathāgata, whose according with perfect enlightenment constitutes the fundamental nature of the universal equality of empty space [that pervades everywhere]. “Son of good family, it is like the smelting of gold ore: the gold does not come into existence by smelting. Once the gold has been extracted, it does not again become ore. Even after an unimaginably long time has passed, the nature of the gold will not deteriorate. One should not say that it was not perfectly present from the very beginning. The perfect enlightenment of the Tathāgata is also like this. “Son of good family, in the marvelous, perfectly enlightened mind of all Tathāgatas, from the very beginning there is neither bodhi nor nirvana, neither the attaining of buddhahood nor the not attaining of buddhahood, and neither the delusive cycle of existence nor the absence of cyclic existence. “Son of good family, since the sphere perfected by the śrāvakas18 —in which body, speech, and mind have been utterly eradicated—can never reach the nirvana that is revealed in personal realization, how much less could it use the thinking mind to comprehend the sphere of the Tathāgata’s perfect enlightenment? “Just as if one were to use the glimmer of a firefly to try to light up Mount Sumeru, one would never be able to illuminate it, so if one uses the mind caught in cyclic existence and gives rise to views conceived in terms of cyclic existence to try to enter into the great quiescent sea of the Tathāgata, one would never be able to succeed. Therefore I say that all bodhisattvas and sentient beings in the final age must first cut off the root of the beginningless cycle of existence. “Son of good family, the occurrence of such thoughts arises from mental activity. In all cases they belong to the six types of sense objects, that which is cognized by delusive thoughts, and are not the true mind itself. They are like flowers in the sky. Using such thinking to try to discern the sphere of

buddhahood is no more possible than a flower in the sky forming a fruit in the sky. Proliferating delusive thoughts can never grasp it. “Son of good family, the unreal volatile mind, being replete with specious views, is not able to consummate the expedients of perfect enlightenment. Discriminating in this manner is not the correct gate.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Diamond Treasury, you should know that The nature of the Tathāgata’s utter quiescence Has never had an end nor a beginning. If one uses the mind caught in cyclic existence To try to conceive of it, one only becomes further caught in the cycle, And one only reaches the limit of cyclic existence And cannot enter the ocean of buddhahood. For example, in smelting gold ore, The gold is not produced by smelting. Even though the gold exists from the very beginning, It is by smelting that it is refined. When the essence of true gold is made uniform, It does not again become ore. Samsara and nirvana, Ordinary people and buddhas, Share the same character as a flower in the sky. Since thinking is just an illusory projection, How could one ever hope to understand by fabricating a further unreality? If one is able to discern this mind, Only then can one seek perfect enlightenment

Chapter V Maitreya Bodhisattva Then Maitreya Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have opened wide the secret treasury for bodhisattvas, enabling the great assembly to have a profound understanding of cyclic existence and to discriminate [between] errant and true. Well are you able to bestow the fearless eye of the Way on all sentient beings in the final age, so that they may generate resolute faith in great nirvana and may never again follow objects within the revolving cycle and give rise to endlessly revolving views. “World-honored One, if bodhisattvas and sentient beings in the final age want to enjoy the freedom of the great sea of quiescence, how should they cut off the root of cyclic existence? How many different types of beings are there within cyclic existence? What are the different kinds of practice for cultivating the enlightenment (bodhi) of the Buddha? When entering back into the cycle of affliction, how many kinds of expedient teaching methods for liberating sentient beings should [the bodhisattva] set up? “I only pray that you will not abandon your world-saving great compassion so as to enable all bodhisattvas and sentient beings in the final age who are engaged in religious practice to make their eye of wisdom majestically pure, illuminate the mirror of the mind, and be perfectly enlightened about the supreme understanding and vision of the Tathāgata.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Maitreya Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of bodhisattvas and sentient beings in the final age, you are thus able to ask about the Tathāgata’s profound, secret, and subtle meaning so as to enable bodhisattvas to purify their eye of wisdom and to enable all sentient beings

in the final age to cut off cyclic existence forever, have their minds be enlightened to true reality, and be fully endowed with the acceptance of the birthlessness [of all things] (anutpattikadharmakṣānti). Now listen carefully to what I shall expound to you.” Then Maitreya Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, from beginningless time all sentient beings experience cyclic existence because of craving and desire. All of the different forms of life in various worlds—whether born of egg, womb, moisture, or through transformation (i.e., the four modes of birth)—receive their proper life form through lustful desires. Thus you should realize that craving is the fundamental root of cyclic existence. The formation of desires augments the nature of craving, and thus is able to cause the uninterrupted continuation of birth and death. Desire is born from craving, life is born from desire, and sentient beings’ craving and life in turn are based on the root of desire. Craving and desire are the cause [of life], and craving and life are the result [of desire]. “Aversion and attraction arise from desiring objects. When objects oppose what the mind craves, hate and envy arise, which generate various actions, which in turn thus lead to birth in hell (naraka) or as a hungry ghost (preta). If one realizes that desires should be renounced, and one desires to renounce the paths [of birth] governed by karma, rejecting evil and delighting in good, one will appear as a heavenly being (deva) or as a human being. Again, if one forsakes craving and delights in renunciation because one realizes that craving should be loathed, one only nurtures the root of craving. Although one thereupon realizes the rewards of increasing meritorious conditioning, the sagely path is not completed because all [these rewards still] involve revolving within cyclic existence. Therefore sentient beings who desire to be liberated from birth and death and to escape from cyclic existence should first cut off desire and extirpate craving. “Son of good family, the manifestation of bodhisattvas in the world through transformation is not rooted in craving. It is just out of compassion to cause [sentient beings] to abandon craving that they enter into birth and death by seeming to rely on desires. If all sentient beings in the final age are able to abandon desires, cast off likes and dislikes, cut off cyclic existence forever, and diligently seek the realm of the perfect enlightenment of the Tathāgatas, they will become enlightened to the intrinsic purity of their minds.

“Son of good family, all sentient beings, from taking desire as the root and so aggravating ignorance, manifest five natures, whose distinct qualities are not the same. Depending on the two obstructions, their [capacities] may appear deep or shallow. What are the two obstructions? The first is the obstruction of principle, which obstructs true knowing and seeing. The second is the obstruction of phenomena, which continues birth and death. “What are the five natures? “Son of good family, the condition in which these two obstructions have not yet been thoroughly cut off is referred to as not yet having realized buddhahood. If sentient beings are to get rid of desires once and for all, they must first remove the obstruction of phenomena. Until they have cut off the obstruction of principle they can only realize the realms of śrāvakas and pratyekabuddhas19 but not that of bodhisattvas. “Son of good family, if all sentient beings in the final age want to enjoy the vast ocean of the Tathāgatas’ perfect enlightenment, they must first generate the vow to diligently strive to cut off the two obstructions. Once the two obstructions are subdued, they will be able to realize the realm of bodhisattvas. When the obstructions of principle and phenomena have finally been thoroughly cut off, they will then enter into the subtle perfect enlightenment of the Tathāgatas and completely realize bodhi and great nirvana. “Son of good family, all sentient beings without exception will realize perfect enlightenment. When they meet a good friend (kalyāṇamitra) and rely on the dharmic practice of the causal ground taught by him, there will be sudden and gradual [aspects] in their approach to practice. If they encounter the path of the true practice of the unsurpassed enlightenment (bodhi) of the Tathāgata, all will attain buddhahood regardless of whether their capacities are great or small. If sentient beings encounter someone with errant views in their quest for a good friend, they will never attain true enlightenment— that is a case of what is referred to as heterodox nature. The errors of the false teacher are not the fault of sentient beings. These are referred to as the differences in the five natures of sentient beings. “Son of good family, just making use of expedients coming from their great compassion, bodhisattvas enter various worlds to enlighten those who do not understand. They even manifest themselves in sundry forms in adverse and favorable conditions, work together with [sentient beings], and through

their teaching enable [sentient beings] to realize buddhahood. All [these feats] are based on the power of their beginningless pure vows. If all sentient beings in the final age are to give rise to the supreme aspiration for great perfect enlightenment (bodhicitta), they must generate the pure great vow of the bodhisattva. They should say: ‘May I now abide with the perfect enlightenment of the Buddha, seek out good friends, and not associate with [followers] of heterodoxy and the two vehicles.’ Engaging in practice based on their vow, they will gradually cut off obstructions. When their obstructions are exhausted, their vow will be fulfilled, and they will ascend to the pure Dharma palace of liberation and realize the splendid citadel of great perfect enlightenment.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Maitreya, you should know that All sentient beings’ Not having attained great liberation Is entirely because of desire; Thus they have fallen into birth and death. If they are able to cut off likes and dislikes, As well as greed, anger, and delusion, They will no longer be bound by their distinct natures, And will succeed in completing the Buddha Way. The two obstructions will then be eliminated forever. They should seek a teacher to gain true understanding, Follow their bodhisattva vow, And abide in great nirvana. All bodhisattvas in the ten directions In reliance on their great compassionate vow Manifest themselves within birth and death, Appearing before practitioners And sentient beings in the final age To encourage them to cut off views based on craving And to return to great perfect enlightenment

Chapter VI Pure Wisdom Bodhisattva Then Pure Wisdom Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have amply set forth for us such inconceivable things that have never been seen or heard before. Having received the Buddha’s skillful guidance, our bodies and minds are now calm and composed, and we have gained great benefit. For the sake of the Dharma assembly that has come here, I pray that you will further expound the nature of the perfectly consummated enlightenment of the Dharma King. How are the realizations and attainments of all sentient beings, bodhisattvas, and World-honored Tathāgatas to be distinguished? [May your answer] cause sentient beings in the final age to hear this sagely teaching, to follow it, to awaken their understanding of it, and to gradually enter into it.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Pure Wisdom Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of bodhisattvas and sentient beings in the final age, you are thus able to inquire of the Tathāgata about the distinctions among the gradual stages. Now listen carefully to what I shall expound to you.” Then Pure Wisdom Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, the intrinsic nature of perfect enlightenment is not a [distinct] nature, and yet [each of] those [distinct] natures have it. It arises in accordance with various natures, but it can neither be gained nor realized. Within true reality there are really neither bodhisattvas nor sentient beings. Why? Because bodhisattvas and sentient beings are altogether illusory projections. When illusory projections are extinguished, there is no one to gain

or realize it. Just as the eye cannot see itself, so the nature is itself universally equal without there being anything that is universally equal. “When sentient beings are deluded they are not yet able to extinguish all their illusory projections, and distinctions are then apparent among their delusive achievements in regard to whether they are extinguished or not yet extinguished. If they gain accordance with the Tathāgata’s utter quiescence, then there is really neither any quiescence nor anyone who is quiescent. “Son of good family, due to their delusive conception of self and their self-love from beginningless time, all sentient beings have never themselves known that they appear and disappear moment of thought after moment of thought. Therefore they give rise to likes and dislikes and become indulgently attached to the five desires. If they meet a good friend, whose instruction causes them to awaken their understanding of the nature of pure, perfect enlightenment and generate understanding of their appearing and disappearing, they then know that the very nature of this birth consists of anxiety. If, again, there is someone who cuts off anxiety forever, he gains the purity of the dharmadhātu. Because such an understanding of purity itself constitutes an obstacle, one is not free in regard to perfect enlightenment. This is what is meant by an ordinary person according with the nature of enlightenment. “Son of good family, all bodhisattvas regard such understanding as an obstacle. Even though they cut off the obstacle of understanding, they still abide in that awareness. Their awareness of this obstacle is an obstacle, and they are not free. Thisis what is meant by bodhisattvas who have not yet entered into the higher stages (bhūmis) according with the nature of enlightenment. “Son of good family, having illumination and having awareness are both called obstructions. Therefore, when the bodhisattva is always aware and does not abide anywhere, illumination and illuminator are simultaneously quiescent. Just as in the case of a person cutting off his own head, once it is cut off there is no one left to cut it off, so in the case of obstructions themselves being extinguished by the obstructed mind, once the obstructions are eliminated there is no longer anyone left to eliminate them. The teaching of the scriptures are like a finger pointing to the moon: once one sees the moon, one clearly knows that in the end the finger is not the moon. The multifarious teachings of all Tathāgatas in instructing bodhisattvas are also like this. This

is what is meant by the bodhisattva who has entered the higher stages according with the nature of enlightenment. “Son of good family, all obstructions are identical with ultimate enlightenment. Whether one maintains concentration or loses it, there is nothing that is not liberated. Fulfilling the Dharma and violating the Dharma are both termed nirvana. Wisdom and delusion are permeated by prajñā. 20 The Dharma that is realized by bodhisattvas and the heterodox is equally bodhi. Ignorance and suchness do not belong to different realms. Cultivating the precepts (śīla), meditation (samādhi), and wisdom (prajñā), as well as indulging in lust, anger, and foolishness, are altogether the practice of purity. Sentient beings and their lands are the same as the one Dharma-nature. The dungeons of hell and the palaces of heaven are wholly the Pure Land. Whether one has the nature or lacks the nature one equally realizes the Buddha Way. All defilements are in the end liberation. When the oceanlike wisdom of the dharmadhātu fully illumines the various characteristics, they are seen to be like empty space. This is what is meant by the Tathāgata’s according with the nature of enlightenment. “Son of good family, bodhisattvas as well as sentient beings in the final age should never give rise to delusive thought. Nor should they put a stop to delusive mental activity. Abiding in the objects of delusive thought they do not increase their clear understanding, and without clear understanding they do not discern true reality. Sentient beings’ hearing this teaching, believing it, understanding it, and upholding it without generating alarm is what is meant by according with the nature of enlightenment. “Son of good family, you should know that such sentient beings have already made offerings to hundreds of thousands of myriads of millions of buddhas and bodhisattvas more numerous than the sands of the Ganges River and have planted virtuous roots. The Buddha explains that these people are said to have completely realized the wisdom embracing all modes.”21 At that time the World-honored One, wishing to restate his meaning, uttered this verse: Pure Wisdom, you should know that The nature of perfectly consummated bodhi Has neither attainment nor realization,

Neither bodhisattvas nor sentient beings. Yet between enlightenment and non-enlightenment There are distinctions in the gradual stages. Sentient beings are obstructed by understanding, And bodhisattvas have not yet freed themselves from that awareness. Entering the higher stages, they are eternally quiescent And no longer abide in forms. The perfect consummation of great enlightenment Is called pervasive accordance. When sentient beings in the final age Do not give rise to unreality in their minds, The Buddha says that such people Appear in the world as bodhisattvas. Having made offerings to infinite buddhas, Their merit is perfectly consummated. Even though they employ many expedients, They are all said to accord with wisdom.

Chapter VII Mastery of Majestic Virtue Bodhisattva Then Mastery of Majestic Virtue Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have fully distinguished for us the ways in which the different natures accord with enlightenment, thus causing bodhisattvas, their enlightened minds effulgent, to receive the Buddha’s perfect voice and gain excellent benefit without depending on practice. World-honored One, just as one may approach a great walled city, with four gates on the outside, from different directions without being limited to a single road, so all bodhisattvas’ adornment of their buddha lands as well as their realization of bodhi is not restricted to a single method. World-honored One, I pray that you will fully expound for us the gradual stages of all of the expedient methods together with all the different types of practitioners, so that the bodhisattvas gathered here as well as those sentient beings seeking the Great Vehicle in the final age may quickly develop their understanding and disport themselves in the Tathāgata’s great ocean of utter quiescence.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Mastery of Majestic Virtue Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of bodhisattvas and sentient beings in the final age, you are thus able to inquire of the Tathāgata about such gradual stages. Now listen carefully to what I shall expound to you.” Then Mastery of Majestic Virtue Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, unsurpassed subtle enlightenment pervades all ten directions, produces Tathāgatas, and hasthe same essence as and is universally

equal with all dharmas. In reality there is no duality in regard to various practices, but in accordance with expediency their number is without limit. Fully encompassing the various inclinations of beings in accord with the distinctions in their natures, there are three general types. [1] “Son of good family, if bodhisattvas have an insight into pure, perfect enlightenment and, with their purely enlightened minds, take calming as their practice, then, by letting their thoughtssettle, they become aware of the agitation of consciousness. When wisdom born of calmness is produced, the objects of body and mind are accordingly extinguished forever, and then they are able internally to generate tranquility and composure. Because of this tranquility, the mind of the Tathāgatas throughout the ten directions is manifest within them as an image in a mirror. This expedient method is called śamatha. 22 [2] “Son of good family, if bodhisattvas have an insight into pure, perfect enlightenment and, with their purely enlightened mind, understand that the nature of consciousness together with the senses and their objects are all caused by illusory projections, then they will generate illusions in order to remove what is illusory, and by transforming illusions they will enlighten illusory beings. Because they generate illusions they are able internally to develop great compassion and composure. All bodhisattvas will gradually advance by following this practice of generating illusions. Because the viewing of illusions is not the same as the illusions, and because the viewing of illusion is wholly an illusion, the characteristics of illusion are severed forever. The subtle practice brought to perfection by those bodhisattvasislike the earth germinating sprouts. This expedient method is called samāpatti. 23 [3] “Son of good family, if bodhisattvas have an insight into pure, perfect enlightenment and, with their purely enlightened minds, neither grasp illusory projections nor the characteristic of calming, then they will clearly understand that the body and mind are both obstructions. The illumination that is without awareness does not depend on obstructions and attains forever the sphere that goes beyond obstructions and non-obstructions. Freely utilizing the world along with their body and mind, they dwell within the defiled world like the sound reverberating from within a bell. When the defilements and nirvana no longer impede one another, then they are able internally to develop utter quiescence and composure. Accordance with subtle enlightenment is the realm of utter quiescence, which cannot be reached by self and other,

body and mind; sentient beings and life are all floating thoughts. This expedient method is called dhyāna. 24 “Son of good family, these three Dharma gates are all methodsfor drawing close to and according with perfect enlightenment. All Tathāgatas within the ten directions realize buddhahood by means of them, and the sundry expedient methods of the bodhisattvas within the ten directions, whatever theirsimilarities and differences, all make use of these three kinds of effort. If you attain perfect realization, that is identical with my perfect enlightenment. “Son of good family, if someone practices the sagely way and teaches the consummation of the hundreds of thousands of myriads of millions of fruits of the arhat and pratyekabuddha, that is not as good as someone who hears this unobstructed Dharma gate of perfect enlightenment and in an instant accords with its practice.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: [Mastery of] Majestic Virtue, you should know that Although the supreme great enlightened mind Is in its original state nondual, The expedient methods for according with it Are limitless in number, But when the Tathāgata synoptically sets them forth, There are three general types. Tranquil śamatha Is like an image reflected in a mirror. Samāpatti wherein everything is seen to be like an illusion Is like sprouts gradually growing. The utter quiescence of dhyāna Is like the sound reverberating from within a bell. These three types of subtle Dharma gates All accord with enlightenment. The Tathāgatas of the ten directions As well as the great bodhisattvas Succeed in realizing the Way by relying on them. The perfect realization of these three activities Is referred to as ultimate nirvana.

Chapter VIII Discerning Sound Bodhisattva Then Discerning Sound Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, a Dharma gate such as this is exceedingly rare. World-honored One, how many of these expedient methods should bodhisattvas practice in regard to the gate of perfect enlightenment? I pray that for the sake of the great assembly as well as sentient beings in the final age you will expediently reveal them so as to cause them to understand true reality.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Discerning Sound Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of the great assembly as well as sentient beings in the final age you asked the Tathāgata about such practices. Now listen carefully to what I shall expound to you.” Then Discerning Sound Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, the perfect enlightenment of all Tathāgatas is pure, and from the beginning there is neither practice nor practitioner. However, since all bodhisattvas as well as sentient beings in the final age are not yet enlightened and practice under the sway of illusion, there are then twentyfive methods of the pure meditation. [1] “If bodhisattvas just take up the practice of utmost calming and through the efficacy of calming forever cut off the defilements, fully consummate realization, and thereupon enter nirvana without arising from their seats, these bodhisattvas are said to cultivate śamatha solely. [2] “If bodhisattvas just discern that everything is like an illusion, use the power of the Buddha to transform the world, fully practice the pure and

subtle practice of the bodhisattva in their manifold activities, and never lose their tranquil concentration and calm wisdom in regard to dhāraṇīs, those bodhisattvas are said to cultivate samāpatti solely. [3] “If bodhisattvas just extinguish illusions, do not make use of their [transformative] activities, cut off defilements for themselves, and, once their defilements are completely cut off, realize true reality, those bodhisattvas are said to cultivate dhyāna solely. [4] “If bodhisattvas first take up the practice of utmost calming, use their minds of calm wisdom to illuminate illusions, and thereupon give rise to bodhisattva practice, those bodhisattvas are said to cultivate śamatha first and to cultivate samāpatti afterward. [5] “If bodhisattvas, by their calm wisdom, realize the nature of utmost calmness and thereupon cut off defilements and forever escape from birth and death, those bodhisattvas are said to cultivate śamatha first and to cultivate dhyāna afterward. [6] “If bodhisattvas, by means of their calm wisdom, then manifest sundry transformations through the efficacy of illusion to liberate sentient beings, and finally cut off defilements and enter utter quiescence, those bodhisattvas are said to cultivate śamatha first, to cultivate samāpatti next, and to cultivate dhyāna afterward. [7] “If bodhisattvas use the power of utmost calming to cut off defilements, and later generate the pure and subtle practices of the bodhisattva to liberate sentient beings, those bodhisattvas are said to cultivate śamatha first, to cultivate dhyāna next, and to cultivate samāpatti afterward. [8] “If bodhisattvas use the efficacy of their utmost calming to cut off defilements in their minds and also to liberate sentient beings and to establish realms, those bodhisattvas are said to cultivate śamatha first and then to cultivate samāpatti and dhyāna together. [9] “If bodhisattvas use the efficacy of their utmost calming supplemented by their generating transformations, and later cut off defilements, those bodhisattvas are said to cultivate śamatha and samāpatti together and to cultivate dhyāna afterward. [10] “If bodhisattvas use the efficacy of their utmost calming supplemented by utter quiescence, and later generate activities to transform the

world, those bodhisattvas are said to cultivate śamatha and dhyāna together and to cultivate samāpatti afterward. [11] “If bodhisattvas use the efficacy of transformation in accord with sundry circumstances and then take up utmost calming, those bodhisattvas are said to cultivate samāpatti first and to cultivate śamatha afterward. [12] “If bodhisattvas use the efficacy of their transformations in sundry realms and then take up utter quiescence, those bodhisattvas are said to cultivate samāpatti first and to cultivate dhyāna afterward. [13] “If bodhisattvas use the efficacy of their transformations to carry out buddha deeds, abide in utmost calming, and then cut off defilements, those bodhisattvas are said to cultivate samāpatti first, to cultivate śamatha next, and to cultivate dhyāna afterward. [14] “If bodhisattvas use the efficacy of their transformations to function without obstruction, and by cutting off defilements abide in utmost calming, those bodhisattvas are said to cultivate samāpatti first, to cultivate dhyāna next, and to cultivate śamatha afterward. [15] “If bodhisattvas use the efficacy of their transformations to function expediently, and accord with utmost calming and utter quiescence together, those bodhisattvas are said to cultivate samāpatti first and then to cultivate śamatha and dhyāna together. [16] “If bodhisattvas use the efficacy of their transformations to give rise to sundry functions supplemented by utmost calming, and later cut off defilements, those bodhisattvas are said to cultivate samāpatti and śamatha together and to cultivate dhyāna afterward. [17] “If bodhisattvas use the efficacy of their transformations supplemented with utter quiescence, and later abide in purity without creating thoughts of calming, those bodhisattvas are said to cultivate samāpatti and dhyāna together and to cultivate śamatha afterward. [18] “If bodhisattvas use the efficacy of their utter quiescence, and then give rise to utmost calming and abide in purity, those bodhisattvas are said to cultivate dhyāna first and to cultivate śamatha afterward. [19] “If bodhisattvas use the efficacy of their utter quiescence, and then give rise to activities and accord with peaceful functioning in all spheres, those bodhisattvas are said to cultivate dhyāna first and to cultivate samāpatti afterward.

[20] “If bodhisattvas use the manifold nature of the efficacy of their utter quiescence itself, abide in calm reflection, and then give rise to transformations, those bodhisattvas are said to cultivate dhyāna first, to cultivate śamatha next, and to cultivate samāpatti afterward. [21] “If bodhisattvas use the unconditioned nature of the efficacy of utter quiescence itself, give rise to the pure realm of activity, and then return to calm reflection, those bodhisattvas are said to cultivate dhyāna first, to cultivate samāpatti next, and to cultivate śamatha afterward. [22] “If bodhisattvas use the manifold purity of the efficacy of utter quiescence, and then abide in calm reflection and give rise to transformations, those bodhisattvas are said to cultivate dhyāna first and then to cultivate śamatha and samāpatti together. [23] “If bodhisattvas use the efficacy of their utter quiescence supplemented by utmost calming, and then give rise to transformations, those bodhisattvas are said to cultivate dhyāna and śamatha together and to cultivate samāpatti afterward. [24] “If bodhisattvas use the efficacy of their utter quiescence supplemented by their transformations, and then give rise to the wisdom of the sphere of utmost calming and clear illumination, those bodhisattvas are said to cultivate dhyāna and samāpatti together and cultivate śamatha afterward. [25] “If bodhisattvas use the wisdom of perfect enlightenment to completely embrace everything, and in their natures and characteristics there is nothing that is separate from the nature of enlightenment, those bodhisattvas are said to perfectly cultivate the nature of the three types of contemplation themselves and be in accord with purity. “Son of good family, these are the names of the twenty-five methods of the bodhisattva; all bodhisattvas practice in this way. When bodhisattvas as well assentient beingsin the final age rely on these methods, they should maintain the practice of purity, concentrated stillness, and profound reflection.After beseeching the mercy [of the buddhas] and confessing and repenting their transgressions [before them] for three weeks, they should put a sign for each of the methods on twenty-five tallies, wholeheartedly implore [the buddhas for guidance,] and pick one at random. According to the instruction on their tally, they will then know whether [their practice] is sudden or gradual. If a

single thought of doubt or remorse occurs, then they will not fully realize the practice.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Discerning Sound, you should know that The unobstructed pure wisdom Of all bodhisattvas Entirely depends on the concentration that generates What are referred to as śamatha, Samāpatti, and dhyāna. In the sudden and gradual cultivation of these three dharmas There are twenty-five permutations. Among the Tathāgatas in the ten directions And practitioners in the three worlds There are none who do not base themselves on these dharmas To succeed in realizing bodhi, Except for those who are suddenly enlightened And those who do not accord with the Dharma. If all bodhisattvas As well as sentient beings in the final age Always maintain these methods, Accord with them, diligently practice them, And rely on the power of the great compassion of the Buddha, It will not be long before they realize nirvana.

Chapter IX Purifying Karmic Obstructions Bodhisattva Then Purifying Karmic Obstructions Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have fully set forth for us such inconceivable things as the characteristics of the causal practice of all Tathāgatas and have caused the great assembly to gain something that it had never had before. We have seen all the efforts of the charioteer (puruṣadamyasārathi; i.e., the Buddha) in the sphere of toilsome endeavor over the course of eons as innumerable as the sands in the Ganges River as if they were a moment of thought, and we bodhisattvas are profoundly consoled. World-honored One, if the enlightened mind is intrinsically pure by its very nature, how is it sullied so that sentient beings in their delusion and distress cannot enter into it? I pray that the Tathāgata will extensively awaken our understanding of the Dharma-nature and cause this assembly as well as sentient beings in the final age to generate the eye that sees the future.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Purifying Karmic Obstructions Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of the great assembly as well as sentient beings in the final age you have thus asked the Tathāgata about such expedients. Now listen carefully to what I shall expound to you.” Then Purifying Karmic Obstructions Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, from beginningless time all sentient beings through their delusive conceptualization grasp the self, person, sentient beings, and life as existing. Mistaking these four, they invertedly take them to constitute the substance of a real self. Consequently they generate the duality of like

and dislike, becoming further attached to unreality in regard to what is unreal in substance. These two delusions in dependence on one another generate the paths of delusive karma. Because of delusive karma, they delusively perceive the ever-flowing cycle. Repulsed by the ever-flowing cycle, they delusively perceive nirvana. Consequently there are those who cannot enter pure enlightenment. It is not that enlightenment prevents their being able to enter it; rather, it is that those who are able to enter it oppose their own entrance to enlightenment. Therefore activating thought and suppressing thought both lead to delusion and distress. “Why? Because of the presence of the ignorance that primordially arises without beginning, they take the self as the controlling agent [in the activation and suppression of thought]. Hence all sentient beings are born without the eye of wisdom. The nature of their bodies and minds is entirely ignorance. For example, it is like someone not wanting to put an end to his own life. Therefore you should know that when things please the self, they accord with the self, and when things do not accord [with the self], resentment is born. Because the mentality of like and dislike fosters ignorance, they perpetuate each other, and beings do not succeed in their pursuit of the Way. “Son of good family, what is the mark of self (ātman)? It refers to what is recognized by the mind of sentient beings. Son of good family, when a person’s body is in good health he naturally forgets about himself, but if his four limbs are sluggish and he applies some acupuncture or moxibustion to restore himself, then he knows that there is a self. Therefore, in that recognition and grasping the self is made to appear as substantial. Son of good family, everything from that state of mind to the recognition of pure nirvana as the final knowledge of the Tathāgata bears the mark of self. “Son of good family, what is the mark of person (pudgala)? It refers to that which realizes what is recognized by the mind of sentient beings. Son of good family, one who realizes that there is a self does not further mistake [that which realizes that] as the self. What one realizes is not the self, and the same holds for that which realizes. The realization that goes beyond everything that is recognized is the mark of person. Son of good family, everything from that state of mind to the perfect realization of nirvana, if there remains the slightest realization in the mind, even if one has fully exhausted the principle of recognition, is referred to as the mark of person.

“Son of good family, what is the mark of sentient being (sattva)? It refers to that which is not reached by the self-recognition and realization in the mind of sentient beings. Son of good family, if there is someone who says that he is a sentient being, then we know that what he says is a sentient being is neither self nor other. Why is it not a self? If self were a sentient being, then it would not be the self. Why is it not another? Because, if self were a sentient being, then it would not be another self. Son of good family, it is just that what is clearly recognized and that which clearly realizes are self and person, and that what is not reached by the mark of self or person and yet remains as what is discerned is referred to as the mark of sentient being. “Son of good family, what is the mark of life (jīva)? It refers to that which is aware of what is discerned by the luminous purity of the mind of sentient beings. The inability of all karmic knowledge to see itself is like the faculty of life. Son of good family, when the mind clearly sees, all that one is aware of is seen to be nothing but defilement, because that which is aware and what it is aware of are not separate from defilement. Just as when hot water melts ice and there is no ice left to know that it has melted, so there is no self left to be aware of itself. “Son of good family, if sentient beings in the final age do not discern the four marks, then, even though they cultivate the Way by engaging in toilsome effort over numerous eons, [their practice] is still referred to as conditioned, and they will not be able to complete the fruits of sagehood. Therefore [this situation] is referred to as the final age of the True Dharma. Why? Because they mistake all [marks of] self as nirvana, and because they designate their recognition and realization as consummation. It is like when someone mistakes a thief as his son; his family’s wealth will not be preserved. “Why? When there is love of self, there is also love of nirvana, and suppressing the root of self-love is taken as the mark of nirvana. When there is hating the self, there is also hating birth and death. Because beings do not understand that love [in all forms] is truly birth and death, separately hating birth and death is designated as not liberating. “How can one know when the Dharma is not liberating? Son of good family, in the case of those sentient beings in the final age who, in their pursuit of bodhi, take their own slight recognition as being itself pure and are unable to exhaust the root of the mark of self, when someone praises their [attainment

of] Dharma, they become happy and want to save them, and when someone criticizes their attainment, they become angry and resentful. Know that such a case is a matter of their firm attachment to the mark of self, which, hidden within the store consciousness (ālaya-vijñāna), plays freely through their various faculties without interruption. “Son of good family, because those practitioners of the Way have not eliminated the mark of self, they cannot enter pure enlightenment. Son of good family, if one knows that the self is empty, there is no one to destroy the self. If one expounds the Dharma while still holding to self, it is because he has not eliminated self. Son of good family, because sentient beings in the final age explain their illness as the Dharma, they are referred to as those who should be pitied. Even though they make strenuous efforts, they only increase their illness. Therefore they are not able to enter pure enlightenment. “Son of good family, if sentient beings in the final age do not discern the four marks [of self], they will not succeed even if they take the Tathāgata’s understanding and conduct as their own practice. Or if there are sentient beings in the final age who have not yet attained what they claim to have attained or not yet realized what they claim to have realized, when they see others who have succeeded, their minds will become envious. Because they have not yet cut off the mark of self, they cannot enter pure enlightenment. “Son of good family, if sentient beings in the final age set their hopes on completing the Way, they should not seek enlightenment by increasing their learning, which will only enhance their view of self. Rather they should ardently strive to overcome their defilements and arouse great courage to gain what they have not gained and to cut off what they have not cut off. When greed, anger, lust, pride, deceitfulness, and envy are not born in reaction to objects, all attraction to self and other will become utterly quiescent. The Buddha preaches that in the gradual perfection of such a person, he should seek a good friend so as not to fall into errant views, but that if he produces likes and dislikes in regard to what he seeks, then he will not be able to enter the ocean of pure enlightenment.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Purifying Karmic Obstructions, you should know that Because of their attachment to love of self

All sentient beings have Delusively revolved within the cycle from beginningless time. Without eliminating the four marks [of self] They cannot succeed in realizing bodhi. When likes and dislikes are born in the mind, Deceitfulness fills one’s thoughts. Therefore they increase their delusion and distress And are unable to enter the citadel of enlightenment. If they are able to return to the realm of enlightenment, They must first abandon greed, anger, and delusion. When there is no craving for the Dharma in their mind, They will gradually succeed. Since self and body do not inherently exist, How could likes and dislikes be born? If these people seek a good friend, They will never fall into errant views. If, however, they specially produce thoughts in regard to what they seek, Then, in the end, they will not succeed

Chapter X Universal Enlightenment Bodhisattva Then Universal Enlightenment Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, by incisively explaining the meditation illnesses you have caused sentient beings to gain something they have never had before, their minds have become unencumbered, and they have obtained great repose. World-honored One, in the final age sentient beings will have grown gradually ever more distant from the Buddha, worthies and sages will be hidden, and errant teachings will proliferate. What kind of people should we cause those sentient beings to seek, what kind of dharmas should we cause them to rely on, what kind of practices should we cause them to practice, what kind of illnesses should we cause them to eliminate, and what kind of aspirations should we cause them to raise, so that those blind ones will not fall into errant views?” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Universal Enlightenment Bodhisattva saying, “Excellent! How excellent, son of good family, that you are thus able to inquire of the Tathāgata about such practices so as to give all sentient beings in the final age the vision of the way of fearlessness and enable them to succeed in realizing the sagely way. Now listen carefully to what I shall expound to you.” Then Universal Enlightenment Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, sentient beings in the final age should generate a great aspiration and seek good friends. Those who want to practice should seek all who have true knowledge and vision, whose minds do not dwell in appearances, who are not attached to the spheres of śrāvakas and pratyekabuddhas,

whose minds, even though they experience duress, remain constantly pure, and who point out various wrongs in order to extol the practice of purity so as not to cause sentient beings to breach disciplinary conduct. If they seek such people they will succeed in realizing anuttarā samyaksaṃbodhi. 25 “When sentient beings in the final age see such people, they should make offerings to them without sparing their lives, not to mention food, wealth, wives, children, and retinues. 26 Those good friends always manifest purity within all their activities. Even if they display various faults, their minds should remain without pride. If, son of good family, you do not generate evil thoughts in regard to those good friends, you will ultimately be able to consummate true enlightenment, and the flower of your mind will radiate light illuminating realms in the ten directions. “Son of good family, the subtle Dharma realized by those good friends is separate from the four illnesses. What are the four illnesses? “The first is the illness of striving. Suppose someone were to say: ‘I will seek perfect enlightenment by engaging in multitudinous practices in regard to my original mind.’ Since the nature of that perfect enlightenment is not attained by striving, this [approach] is designated as an illness. “The second is the illness of going along with things as they are. Suppose someone else were to say: ‘I will now neither cut off samsara nor seek nirvana. Since nirvana and samsara are not subject to the arising and disappearing of thoughts, I will seek perfect enlightenment by going along with everything as it is and according with the nature of things.’ Since the nature of perfect enlightenment does not come about by going along with things as they are, this [approach] is designated as an illness. “The third is the illness of stopping. Suppose someone else were to say: ‘I will now put a stop to thoughts in my mind. I will seek perfect enlightenment by gaining the utter quiescence and universal equality of the nature of all things.’ Since the nature of perfect enlightenment is not met by stopping, this [approach] is designated as an illness. “The fourth is the illness of extinguishing. Suppose someone else were to say: ‘I will now cut off all defilements. Since the mind and body in the end are empty, they lack anything that can be had, not to mention the delusory sphere of the senses and their objects. I will seek perfect enlightenment in the

eternal tranquility of everything.’ Since the nature of perfect enlightenment is not the mark of tranquility, this [approach] is designated as an illness. “One who is apart from the four illnesses knows purity. Contemplating in this way is designated as true contemplation; contemplating the other way is designated as false contemplation. “Son of good family, those sentient beings in the final age who want to practice should exhaust their lives making offerings to good friends and serving good friends. If those good friends are close to them, they should cut off their pride. If those good friends are distant from them, they should cut off their anger. The occurrence of states of attraction and aversion is like empty space. If one practices with the clear knowledge that in the end the body and mind are universally equal and share the same essence as sentient beings without any difference, one will then enter perfect enlightenment. “Son of good family, if sentient beings in the final age do not succeed in realizing the Way, it is because of the existence of all of the seeds of like and dislike of self and other from without beginning that they are not yet liberated. If someone regards his enemies as if they were his own mother and father and has no duality in his mind, then he has removed his illnesses. The like and dislike of self and others in regard to all things is also like this. “Son of good family, sentient beings in the final age who want to seek perfect enlightenment should generate such an aspiration, saying: ‘I will cause all sentient beings throughout space to enter ultimate perfect enlightenment. Since there is no one who gains enlightenment within perfect enlightenment, I will eliminate all marks of self and person.’ One who generates such an aspiration will not fall into errant views.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Universal Enlightenment, you should know that Sentient beings in the final age In seeking a good friend, Must find one who is truly enlightened, One whose mind is far from the two vehicles, And who has eliminated the four illnesses in regard to the Dharma— Striving, stopping, going along with things as they are, and extinguishing

When they are close, they should feel no pride, And when they are distant, they should feel no anger. When they display various conditions, In their minds they should regard it as something exceedingly rare, As if a buddha were to appear in the world. If they do not violate the disciplinary rules And always maintain the purity of the root of the precepts, They will save all sentient beings, Ultimately causing them to enter perfect enlightenment. Without the mark of self or person, Constantly relying on wisdom, They will succeed in transcending errant views And realizing enlightenment and entering nirvana.

Chapter XI Perfect Enlightenment Bodhisattva Then Perfect Enlightenment Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have extensively expounded to us the various expedient methods [for the realization] of pure enlightenment so as to enable beings in the final age to gain great benefit. World-honored One, we here now have gained an enlightened understanding, but how should unenlightened beings in the final age after the Buddha has passed away dwell in retreat and cultivate the pure realm of perfect enlightenment? What [approaches] are foremost in [the practice of] the three kinds of pure contemplation within this [practice of] perfect enlightenment? Would the Great Compassionate One please confer abundant benefit on the great assembly and beings in the final age [by answering these questions]?” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Perfect Enlightenment Bodhisattva, saying, “Excellent! How excellent, son of good family, that you are thus able to ask the Tathāgata about such expedient methods to confer abundant benefit on beings. Now listen carefully to what I shall expound to you.” Then Perfect Enlightenment Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, when the Buddha dwells in the world, after the Buddha has passed away, or during the final age of the Dharma, there may be beings who are endowed with the potentiality for [realizing] the Great Vehicle, who have faith in the mind of great perfect enlightenment, the profound arcanum of the Buddha, and who wish to cultivate its practice. If they dwell in a monastery, have taken residence in the community, and are bound

by their responsibilities, they should meditate as much as circumstances permit in accordance with what I have already set forth. If, however, they are free of such involvements, they should set up a sanctuary and set aside a period of time for abiding in peace and dwelling in purity: one hundred and twenty days for a long period; one hundred days for a medium-length period; and eighty days for a short period. “When the Buddha is present in the world, one may truly behold his form. After the Buddha has passed on, however, one must set up images of him; when his form is made present in the mind and pictured by the eye, true recollection is produced, and it will thereby be the same as if the Tathāgata were always alive. One should adorn [the altar] with banners and flowers and, for three weeks, prostrate oneself before the buddhas of the ten directions and call upon their names, beseech their mercy, and confess and repent one’s transgressions before them. One may thereby receive an auspicious sign, and one’s mind will be disburdened and put at ease. Even after the three weeks have passed, one should continue to maintain singleminded concentration. “When the beginning of summer arrives and [it is the time for] the threemonth retreat, you should stay with pure bodhisattvas, you should be removed from śrāvakas in your thoughts, and you should not rely on the community at large. When the day to begin the retreat comes, you should profess as follows before the Buddha: “‘I, So-and-so, a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā, 27 will enter the bodhisattva vehicle to cultivate the practice of utter quiescence. I will enter into purity together [with the other participants] to abide in true reality. I will take great perfect enlightenment as my monastery so that my body and mind may dwell peacefully in the wisdom of universal equality. Nirvana is by its very nature not bound by anything. Therefore I now sincerely request that I be allowed not to follow [the strictures for] śrāvakas so that I may dwell in peace for three months together with the buddhas of the ten directions and the great bodhisattvas. In order to cultivate the great causes and conditions for the supreme marvelous enlightenment of the bodhisattvas, I will not be involved in the community at large.’ “Son of good family, this is called the retreat of the manifestation of the bodhisattva. When the days of the three periods [set for the retreat] have been completed, [the participants] may go where they will without hindrance.

Son of good family, those beings who cultivate this practice in the final age and participate in the three periods to pursue the way of the bodhisattva should never grasp after any state that they have not heard about [from the Tathāgata here]. “Son of good family, any beings who would cultivate śamatha should first secure utmost calmness and not give rise to thoughts. When they are completely still, they will then realize enlightenment. In this way the first [attainment of] stillness extends from one person throughout one world. Enlightenment is also like this. Son of good family, when enlightenment pervades an entire world, whenever a being in that world gives rise to a thought, they will always be able to know it thoroughly. It is also the same for hundreds or thousands of worlds. They should never grasp after any state that they have not heard about [from the Tathāgata here]. “Son of good family, any beings who would cultivate samāpatti should first recollect the buddhas of the ten directions and all the bodhisattvas in the worlds of the ten directions. Relying on various methods, they should cultivate their practice gradually, strive diligently after samādhi, and extensively make great vows, which perfume themselves to form [wholesome] seeds. They should never grasp after any state that they have not heard about [from the Tathāgata here]. “Son of good family, any beings who would cultivate dhyāna should first use the method of counting so as to become thoroughly aware of the number of the thoughts that arise, continue, and disappear in their minds. In this way if they extend [this practice] in everything [they do], discriminating the number of thoughts in the midst of the four modes of activity, then there will be none that are not known. They will gradually advance more and more until they are aware of everything, including even a drop of rain, in hundreds and thousands of worlds just as if their eyes were looking at something they held in hand. They should never grasp after any state that they have not heard about [from the Tathāgata here]. “These are called the foremost expedient methods of the three contemplations. If beings thoroughly cultivate these three types [of contemplation], diligently practicing and persevering, they will be called Tathāgatas appearing in the world. “If beings of dull capacity in the final age desire in their hearts to pursue

the Way but cannot succeed in realizing it due to karmic obstructions from the past, they should ardently repent and always keep up their hope. They must first cut off likes and dislikes, envy, and deceitfulness and pursue the superior mind. They may practice any one of these three kinds of pure contemplation. If that contemplation does not succeed, they should then practice another contemplation. They should not become disheartened but should [continue to] pursue realization gradually.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Perfect Enlightenment, you should know that All sentient beings Who wish to practice the supreme Way Should first commit themselves to [one of] the three periods. After confessing and repenting their beginningless karma For three weeks They should truly reflect. They should never grasp after Any state they have not heard about [from the Tathāgata]. The utmost calmness of śamatha, Maintaining the true recollection of samāpatti, And illuminating the numerous gates of dhyāna Are called the three pure contemplations. Those who are able to diligently practice them Are called buddhas appearing in the world. Those of dull capacity who have not yet realized it Should constantly with all their mind confess All their sins from beginningless time. When their obstructions are dissolved, The sphere of the Buddha will be manifest before them.

Chapter XII Foremost of Worthies Bodhisattva Then Foremost of Worthies Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, for our sakes and that of sentient beings in the final age you have broadly awakened our understanding of such inconceivable things. World-honored One, what is this teaching of the Great Vehicle called? How is it to be maintained? What merits will sentient beings gain in putting it into practice? How should we protect those who are devoted to this scripture? Where should we go to propagate this teaching?” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Foremost of Worthies Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of the bodhisattvas and sentient beings in the final age, you are thus able to ask the Tathāgata about the teachings, merit, and names of this scripture. Now listen carefully to what I shall expound to you.” Then Foremost of Worthies Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, this scripture is preached by hundreds of thousands of myriads of millions of buddhas as innumerable as the sands of the Ganges River, protected by the Tathāgatas of the three worlds, and taken as a refuge by bodhisattvas in the ten directions. It is the pure eye of the twelvefold canon. This scripture is called ‘The Great Extensive Dhāraṇī of Perfect Enlightenment.’ It is also called ‘The Scripture of Ultimate Meaning,’ ‘The Secret King Samādhi,’ ‘The Definitive Sphere of the Tathāgata,’ and ‘Distinctions in the Self-nature of the Tathāgatagarbha.’You should reverently uphold it.

“Son of good family, this scripture just reveals the sphere of the Tathāgata. Only the Buddha Tathāgata is able to fully expound it. If bodhisattvas and sentient beings in the final age base their practice on it, they will gradually advance until they reach the stage (bhūmi) of buddhahood. Son of good family, this scripture is designated as the Great Vehicle of the sudden teaching, and sentient beings with sudden capacity will open their understanding through it. It also encompasses all the variety of beings who engage in gradual cultivation. It is like the vast ocean, into which all streams flow. All who drink its water, even mosquitoes and asuras, will gain complete satisfaction. “Son of good family, if someone were to offer a gift entirely composed of the seven precious jewels filling a billion universes, [the merits of that deed] would not compare with someone hearing the title of this scripture or a single sentence from it. Son of good family, if someone were to teach hundreds of thousands of sentient beings as innumerable as the sands of the Ganges River to gain arhatship, 28 [the merits of that deed] would not compare with someone who expounded so much as half a verse of this scripture. Son of good family, moreover, if someone hears the name of this scripture and believes it with all his heart without doubt, know that such a person has come to hear the teachings of this scripture not merely by accumulating the merit and wisdom of one or two buddhas but rather by accumulating the good roots of all buddhas as innumerable as the sands of the Ganges River. You sons of good family, you should protect practitioners of this scripture in the final age and not let evil demons or heretics make them despair by assailing their bodies and minds.” At that time Flaming-headed Vajra, Pulverizing Vajra, Blue-faced Vajra, and eighty thousand Vajra Guardians accompanied by their retinues arose from their seats within the assembly, bowed their heads at the feet of the Buddha, circumambulated him three times, 29 and addressed the Buddha, saying, “World-honored One, if later in the final age there are sentient beings who are able to maintain this teaching of the definitive Great Vehicle, we will guard them as we would our own eyes, and in the sanctuaries and places where they practice, we Vajra Guardians will ourselves exercise dominion over the monastic community and protect it day and night so that its members will not retrogress. We will also exercise dominion over the lay community so that its members will never suffer calamity, their ailments will be eradicated,

their wealth will increase in abundance, and they will never be reduced to penury.” At that time the great Brahma king, the twenty-eight heavenly kings, together with the king of Mount Sumeru and the nation-protecting kings, arose from their seats, bowed their heads at the feet of the Buddha, circumambulated him three times, and addressed the Buddha, saying, “World-honored One, we too will protect those who uphold this scripture and will always keep them peaceful so that they will not retrogress in their aspiration.” At that time a mighty demon king called Kumbhāṇḍa along with a hundred thousand demon kings arose from their seats, bowed their heads at the feet of the Buddha, circumambulated him three times, and addressed the Buddha, saying, “World-honored One, we too will protect people who uphold this scripture, guarding them day and night and not letting them despair. If there is a demon who infringes on the territory within a league of where they dwell, we will smash him to pieces.” When the Buddha had finished preaching this scripture, all the bodhisattvas, gods, dragons, demons, and other types of heavenly beings and their eightfold retinue, as well as Brahma, the other heavenly kings, and all sentient beings, were greatly delighted to have heard what the Buddha preached, and they received it with faith and practiced it reverently

Notes 1 The following discussion of the origin of the text draws in large part from my book, Tsung-mi and the Sinification of Buddhism (Honolulu: University of Hawaii Press, 2002), pp. 54–58, to which the reader is referred for further details. 2 It is odd that the word for sutra appears twice in the title, first in transliterated form as xiuduoluo and second in translation as jing (“scripture”). 4 Tripiṭaka, literally, the three (tri) “baskets” (piṭaka) into which the Buddhist canon is divided: Sutra (scriptures), Vinaya (monastic rules), and Abhidharma (scholastic texts). 4 Bhagavat (pojiapo): an epithet for the Buddha meaning “World-honored One.” 5 Samādhi: a state of meditative absorption. Note that the term for samādhi appears here both as transliteration (sanmei) and translation (zhengshou). 6 “Tathāgatha” is an epithet for the Buddha meaning “Thus Come One.” 7 Mahāsattva, “great being,” an honorific often used to gloss “bodhisattva.” 8 The Dharma assembly is the assembly gathered to hear the Dharma, the truth being taught by the Buddha. 9 “Dharmic practice” means that which is in accord with the Dharma, true. 10 I.e., the Buddha. 11 In a narrow sense dhāraṇī means “incantation” or “spell.” It is used here in a broader sense, where it is glossed as meaning “to contain” or “to prevent,” in the sense that dhāraṇīs are able both to hold various good dharmas together so that they are not lost (as a bowl contains water) and to prevent bad thoughts from arising in the mind so that evil actions are not done. Hence Zongmi comments that the essence of perfect enlightenment contains infinite excellent functions. 12 Tathāgatagarbha, literally, the “womb” or “embryo” (garbha) of the Tathāgata; the buddhahood that exists “embryonically” as an inherent potential within all sentient beings as well as the Tathāgata that is “enwombed” within the sentient condition. The dharmakāya (Dharma body) as it appears in its defiled guise. 13 Dharmadhātu is a term for the absolute, synonymous with the tathāgatagarbha in its true aspect, untainted by the defilements that appear to cover it over; literally, the

“Dharma-element” that inheres in all beings as the “cause” of their enlightenment, as well as the “essence of all dharmas” or the “realm of Dharma” that is realized in enlightenment. 14 Puti is a transliteration of bodhi, a term often translated as “enlightenment” or “awakening.” The phrase faputixin refers to the arousing of the aspiration for enlightenment (bodhicitta) that marks the beginning of the bodhisattva’s career. It has been rendered here as “to generate the mind of bodhi,” in keeping with the teaching that “from the very beginning sentient beings have already attained buddhahood” first mentioned at the end of Chapter III, p. 69. 15 Śamatha refers to the practice of calming the mind; see Chapter VII, p. 84, where this practice is defined. 16 The term maṇi means pure, unblemished; wish-fulfilling. 17 Although the term rendered here as samsara (shengshi) does not appear in transliterated form in the text, it has been rendered in Sanskrit form to maintain symmetry with nirvana. Where it appears alone, it is always translated as “birth and death.” The text also uses various synonyms for samsara, such as zhuanhui (“cyclic existence”), lunzhuan (“revolving with the cycle,” “revolving cycle”), and liuzhuan (“ever-flowing cycle”). 18 Śrāvakas are disciples of the Buddha who heard his teaching and put it into practice; a code word for Hinayanists or followers of the Small Vehicle. 19 Pratyekabuddhas are those who attained buddhahood on their own without the benefit of a teacher but who (unlike the Buddha) do not remain in the world to teach others; paired with śrāvakas, the terms refer to the two Hinayana vehicles. 20 Prajñā: liberating wisdom. 21 That is, the wisdom of a buddha. 22 As the practice of calming, śamatha is often paired with the practice of insight, vipaśyanā, and together the two terms represent the two main poles of Buddhist meditation practice. Whereas śamatha leads to states of meditative absorption (dhyāna), vipaśyanā leads to insight or wisdom (prajñā). The linking of śamatha with samāpatti and dhyāna as is done by the text in this chapter, as well as in Chapter IX and Chapter XI, is idiosyncratic. 23 Samāpatti is typically used to refer to the four higher dhyānic states associated with the formless realm; its definition in this paragraph is highly unorthodox. 24 Often used in a broad and inclusive sense loosely meaning “meditation,” dhyāna also has a more narrow and specific sense in which it denotes a set of progressive states of concentrative absorption or trance, each level of which has a corresponding plane in Buddhist cosmology. 25 Anuttarā samyaksaṃbodhi: the supreme, perfect enlightenment of a buddha

26 In order to make sense of this passage, I have followed Kihwa’s rearrangement of the text; see A. Charles Muller, The Sutra of Perfect Enlightenment: Korean Buddhism’s Guide to Meditation (Albany, NY: State University of New York Press, 1999), p. 221. 27 I.e., monk, nun, layman, and laywoman, the four groups of Buddhist followers. 28 I.e., nirvana. It is unlikely that the term carries any Mahayana polemical charge here. 29 Although this phrase is missing in the Taishō edition, it is found in the Ming edition, Zongmi’s commentaries, and other editions of the text.