[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Mahāyāna sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra) › [Doctrinal sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma) › [Dharmasaṅgīti](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti) › [འཕགས་པ་ཆོས་ཡང་དག་པར་སྡུད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo) › [The Dharma Council](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000) › 1 # འཕགས་པ་ཆས་ཡང་དག་པར་སྡད་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 1 The Dharma Council 1 - **Language:** English ### [1.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.1) Homage to all buddhas and bodhisattvas. Thus did I hear at one time. The Blessed One was staying in an incomparable mansion that was so vast as to be indistinct from the center of the expanse of phenomena that extends throughout the domain of space. It was a miraculous emanation of his own accumulation of merit and wisdom, and it was unlike any contrived phenomena in the three worlds. Completely beyond comparison, it was born from the Thus-Gone One’s inconceivable karmic ripening. He resided there together with a great assembly of 1,250 monks, most of whom were arhats who had attained correct discernment, and all of whom were liberated from the two factors. Also present were exceedingly pure bodhisattva great beings who were constantly in samādhi, ### [1.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.2) who maintained the scope and referents of omniscient wisdom, who reached the culmination of the sublime expanse of phenomena that is without center or edge, who had perfected all of the aims and intentions of a bodhisattva, who had mastered the realization of all the bodhisattva powers, who had attained the ten culminations, who were adorned with infinite ornaments of good qualities, and who had mastered the realization of the samādhi, dhāraṇī, patience, and correct discernments of a bodhisattva. There were also hundreds of thousands of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, śakras, brahmās, and many hundreds of thousands of resplendent world guardians, along with many hundreds of thousands of attendants. On that occasion, the Blessed One was teaching the great approach to the Dharma called Entering the Gate of the Progressive Approach to All Dharmas: “By seeing the noble ones, one will attain faith. By attaining faith, one will aspire to virtuous qualities. By aspiring to virtuous qualities, one will attain stream entry. By attaining stream entry, one will fulfill one’s purpose. By fulfilling one’s purpose, one will attain mastery. By attaining mastery, one will become generous. Through being generous, one will attain great prosperity. Through discipline, one will attain the higher realms. Through patience, one will become attractive in all ways. Through diligence, ### [1.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.3) one will swiftly gain the higher cognitions. Through meditative stability, one’s mind will become pliable. Through insight, one will rise above all worlds. Through skillful means, one will adapt to any situation. Through aspiration, one will face no difficulties. Through strength, one will be invulnerable. Through wisdom, one will teach in all the worlds. Through renunciation, one will attain nobility. By going forth, one will quell all harmful thoughts. By living on alms, one will become irreproachable. By living in solitude, one will become fearless. And through inward composure, one will achieve meditative stability, the higher cognitions, and the brahmā states. “By examining the Dharma just as it was heard and by teaching it accurately, one will attain correct discernment. Through expertise in mindfulness, one will attain dhāraṇī. Through expertise in confident eloquence, one will attain the wisdom of accurate prophesy.¹¹ Through skillful intelligence, one will attain the wisdom that discerns between phenomena and their meaning.¹² Through expertise in dedication, one will attain fearlessness. Through expertise in the aggregates, one will develop discerning insight. Through expertise in the elements, one will access the knowledge¹³ of subtle dependent arising. Through expertise in the sense bases, one will relinquish confusion regarding the internal and external. Through expertise in truth, one will not deceive any beings. Through expertise in attention, one will please all the buddhas. Through expertise in meditative calm, the mind will be pacified. And, through expertise in meditative insight, the mind will be tamed. “Without pride, one will perfect the wisdom of omniscience. Without arrogance, one will be trustworthy. By not deceiving any beings, one will have a singular power.¹⁴ Being firm in one’s commitments delights gods and humans. ### [1.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.4) By acting just as one speaks, one will perfect the qualities of a sublime being. Through introspection, one will easily comprehend things. By improving the mind, one will attain the Dharma kingdom. Protecting the body while disregarding it, one will attain the body of a buddha. By speaking gently and pleasantly with altruistic intent, one will attain a voice that resounds in the melodious tones of Brahmā. “Through undivided faith in the Three Jewels, one will attain the strength of knowing what is appropriate and inappropriate.¹⁵ By always engaging in well-performed deeds, one will attain the strength of knowing the ripening of karma. By connecting beings with the path of wisdom and not despising outsiders¹⁶ for their ignorance, one will attain the strength of knowing the supreme and ordinary sense faculties. By comprehending subtle dependent arising, one will attain the strength of knowing beings’ varying dispositions. By causing all beings to engage with and take an interest in the Three Jewels, one will attain the strength of knowing beings’ varying interests. By always being imperturbable in conduct and by teaching the Dharma in a way that accords with every being, one will attain the strength of knowing the destinations of all paths. By connecting beings with the path of meditative concentration, one will attain the strength of knowing the purification of the defilements affecting meditative concentration, samādhi, and meditative attainment, and of knowing how to overcome them. By showing the path to those beings who have lost their way, one will attain the strength of knowing the divine eye.¹⁷ By imparting mindfulness to all beings, one will attain the strength of knowledge of recollecting previous lives. By teaching the path of purification to all beings, one will attain the strength of knowing the exhaustion of contaminants. “By connecting beings with extensive learning, one will attain fearlessness. ### [1.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.5) By connecting beings with the Great Vehicle, one will attain the unique qualities of a buddha. By cultivating emptiness, one will eliminate the chain of habitual patterns. By cultivating signlessness, one will attain unobscured wisdom regarding all phenomena. And by cultivating wishlessness, one will attain the wisdom that discerns all phenomena.” This is what the Blessed One taught as the great Dharma discourse called Entering the Gate of the Progressive Approach to All Dharmas. Present in that assembly inside the mansion were two bodhisattvas with their many servants. One was named Nirārambha and the other Mativikrama. They met and shared this thought: “There is a Dharma discourse of bodhisattvas called Vast Intelligence.” They then said aloud, “We should discuss it.” The bodhisattva great being Mativikrama then inquired of the bodhisattva great being Nirārambha, “Child of good family, how should bodhisattva great beings understand the arising of the thus-gone, worthy, completely perfect buddhas? How should bodhisattva great beings understand the essence of the thus-gone ones? How should they understand the different conditions through which thus-gone ones arise? Child of good family, how should bodhisattvas understand the state of the thus-gone ones? Child of good family, how should bodhisattvas understand the great final nirvāṇa of the thus-gone, worthy, completely perfect buddhas? How should they understand the approach? How should they understand examples and comparisons? “Child of good family, how should bodhisattvas understand the different aspects of a buddha?¹⁸ ### [1.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.6) How should bodhisattvas understand what the thus-gone, blessed, completely perfect buddhas teach conventionally? Child of good family, how should bodhisattvas understand emptiness? How should they understand opposition to emptiness? How should bodhisattvas understand those who follow the teachings on emptiness? How should bodhisattvas understand those who follow the Dharma? How should they understand the examples through which¹⁹ they promote the Dharma? How should they understand the ways bodhisattvas should not associate with others? How should they understand the great emanation of bodhisattvas? How should they understand the ripening power of the virtues? Child of good family, how should bodhisattvas understand the power of attaining the ripening of the undefiled virtues?” When the bodhisattva great being Mativikrama finished speaking, the bodhisattva great being Nirārambha said to him, “Child of good family, you have asked about this exceedingly excellent Dharma discourse of bodhisattva great beings. This Dharma discourse called Vast Intelligence is an exceedingly excellent account. Child of good family, listen as I explain, through the blessing of the Buddha,²⁰ this Dharma discourse called Vast Intelligence.²¹ “Child of good family, bodhisattvas should understand the arising of thus-gone, worthy, completely perfect buddhas through ten approaches to the way of the Dharma. What are these ten? (1) The approach that disrupts all concepts of striving;²² (2) the approach of transforming the mind, thought, and the mind consciousness; (3) the approach in which birth and dissolution counter birth and dissolution; (4) ### [1.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.7) the approach that completely ripens what has been suppressed by the harmful effects of previous karmic formations; (5) the complete gathering of requisites for purifying the expanse of phenomena that is free of attachment; (6) the complete revelation of teachings by means of countless millions of aspirations; (7) the blessings of the Buddha who has been blessed by all the thus-gone ones; (8) all the ways ripened roots of virtue provide an impetus; (9) the exceedingly vast flow of great love and compassion; and (10) arising in different forms depending on the influence of time, place, and the intentions, virtuous yearnings, and dispositions of beings. Child of good family, bodhisattvas should understand the arising of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the essence of all the thus-gone, worthy, completely perfect buddhas through ten approaches to the way of the Dharma. What are these ten? (1) The essence of suchness, because they are naturally stainless; (2) the essence of the expanse of phenomena, because they are indivisible; (3) the essence of the limit of reality, because they are omnipresent; (4) the essence of emptiness, signlessness, and wishlessness, because they are devoid of essence; (5) the essence that is like an illusion, a mirage, the moon’s reflection in water, a magical creation, an echo, a city of gandharvas, and the circling of a firebrand, because they are instantiated through the power of external conditions; (6) the essence of birthlessness and nonarising, because they are immaterial; (7) the essence of the nature of all things, because they are naturally luminous; (8) never having arisen in the past, because they are an unbroken continuity; (9) not transferring into the future, because they are not physical; and (10) not existing in the present, because they are absent in the past and future. ### [1.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.8) Child of good family, bodhisattvas should thus understand the essence of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the different conditions through which the thus-gone, worthy, completely perfect buddhas arise through ten approaches to the way of the Dharma. What are these ten? (1) The seed of vigilance, because it yields the fruit of the Dharma; (2) developing insight and skillful means, because they are irreproachable; (3) the legs of the perfection of ethical discipline, because it leads to good outcomes;²³ (4) the faculty of the lifeforce, the mind of awakening, because it is the elixir of immortality; (5) the hands of meditative calm and meditative insight, because they do good work; (6) the eye that penetrates the ripening of karma, because it is the magnificent mirror-like wisdom; (7) the navel of accomplishing all the perfections, because they are well oriented; (8) the spine of the means of attracting disciples, because perseverance is at their core; (9) the head, the highest limb, meditating on emptiness, because it is nonconceptual; and (10) enthusiasm without being disheartened or frightened, because it does not permit the rejection of any activity on behalf of any being. Child of good family, bodhisattvas should thus understand the different conditions through which the thus-gone, worthy, completely perfect buddhas arise through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the state of the thus-gone, worthy, completely perfect buddhas through ten approaches to the way of the Dharma. What are these ten? (1) They are free from all ill will and hatred because they lack egotism and grasping; (2) they continually provide sustenance for every being because they are like medicine; (3) they defend the truth because their prior commitments have not weakened; ### [1.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.9) (4) they watch over beings because they have purified great compassion; (5) they think only of benefiting beings because that is all they strive for; (6) they are not concerned with their own happiness because they are hurt by the suffering of others; (7) they are free from concepts about nirvāṇa because saṃsāra and nirvāṇa are of the same taste; (8) they are characteristically indefatigable because they dispense with their activities effortlessly; (9) they are free of all striving because they do not have a body of flesh; and (10) they are characteristically free of obstacles because they constantly demonstrate passing into nirvāṇa. Child of good family, bodhisattvas should know the state of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the great final nirvāṇa of the thus-gone, worthy, completely perfect buddhas through ten approaches to the way of the Dharma. What are these ten? (1) Succeeding in abandoning all emotional and cognitive obscurations; (2) understanding the selflessness of persons and phenomena; (3) discovering the transformation of birth and phenomena; (4) attaining the wisdom of uninterrupted and effortless awakened activity done on behalf of all beings; (5) attaining the undifferentiated dharmakāya of all the thus-gone ones; (6) not thinking that saṃsāra and nirvāṇa are two different things; (7) purifying the root of all phenomena; (8) becoming familiar with the fact that all phenomena neither arise nor cease; (9) attaining the wisdom that knows that suchness, the expanse of phenomena, and the limit of reality are the same; and (10) attaining the wisdom that recognizes the equality of the nature of all phenomena and the nature of nirvāṇa. Child of good family, bodhisattvas should understand the great final nirvāṇa of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. ### [1.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.10) “Child of good family, bodhisattvas should understand the great final nirvāṇa of the thus-gone, blessed, completely perfect buddhas through an additional ten approaches to the way of the Dharma. What are these ten? (1) The root of all afflictive emotions is aspiration because the afflictive emotions arise from aspiration. The Thus-Gone One lacks aspiration. Because he is free of aspiration, it is said that the Thus-Gone One has passed into final nirvāṇa. (2) Because of his lack of aspiration, the Thus-Gone One does not grasp at any phenomena. Because he does not grasp, he does not accept or reject them. Because he is free of grasping, it is said that the Thus-Gone One has passed into final nirvāṇa. (3) The dharmakāya disrupts acceptance and rejection; it neither arises nor ceases. Because he is free of arising and ceasing, it is said that the Thus-Gone One has passed into final nirvāṇa. (4) That which is unarisen and unceasing is utterly ineffable. Because of being ineffable, it is said that the Thus-Gone One has passed into final nirvāṇa. (5) There is neither a self nor beings; phenomena simply transform through arising and ceasing. Therefore, it is said that the Thus-Gone One has passed into final nirvāṇa. (6) All the afflictive emotions and secondary afflictive emotions are adventitious. Because the expanse of phenomena neither comes nor goes, it is neither adventitious nor persistent. Because the expanse of phenomena is unvarying, it is said that the Thus-Gone One has passed into final nirvāṇa. (7) Suchness is true, while phenomena distinct from suchness are false. Such is the essence of truth. Being the essence of suchness, it is said that the Thus-Gone One has passed into final nirvāṇa. (8) The limit of reality is unelaborate; other phenomena are essentially elaborate. ### [1.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.11) Because the limit of reality is unvarying, it is said that the Thus-Gone One has passed into final nirvāṇa. (9) Nonarising is truth; other phenomena, like arising and so forth, are not true,²⁴ mistaken, and deceptive. The Thus-Gone One is neither false nor deceptive. Being the essence of truth, it is said that the Thus-Gone One has passed into final nirvāṇa. (10) That which is contrived is unreal,²⁵ and that which is real is uncontrived. The dharmakāya of the Thus-Gone One is real. Final nirvāṇa is said to be uncontrived. Child of good family, bodhisattvas should understand the great final nirvāṇa of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the great final nirvāṇa of the thus-gone, worthy, completely perfect buddhas through an additional ten approaches to the way of the Dharma. What are these ten? (1) Giving and the result of giving are devoid of ‘I’ and ‘mine.’ Being unmistaken about the transformation of concepts through understanding giving and the result of giving, it is said that the Thus-Gone One has passed into final nirvāṇa. (2) Discipline and the result of discipline are devoid of ‘I’ and ‘mine.’ Being unmistaken about the transformation of concepts through understanding discipline and the result of discipline, it is said that the Thus-Gone One has passed into final nirvāṇa. (3) Patience and the result of patience are devoid of ‘I’ and ‘mine.’ Being unmistaken about the transformation of concepts through understanding patience and the result of patience, it is said that the Thus-Gone One has passed into final nirvāṇa. ### [1.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.12) (4) Diligence and the result of diligence are devoid of ‘I’ and ‘mine.’ Being unmistaken about the transformation of concepts through understanding diligence and the result of diligence, it is said that the Thus-Gone One has passed into final nirvāṇa. (5) Meditative stability and the result of meditative stability are devoid of ‘I’ and ‘mine.’ Being unmistaken about the transformation of concepts through understanding meditative stability and the result of meditative stability, it is said that the Thus-Gone One has passed into final nirvāṇa. (6) Insight and the result of insight are devoid of ‘I’ and ‘mine.’ Being unmistaken about the transformation of concepts through understanding insight and the result of insight, it is said that the Thus-Gone One has passed into final nirvāṇa. (7) All phenomena, including all things sentient and insentient, are devoid of a self. Being free of erroneous perceptions regarding beings and phenomena, it is said that the Thus-Gone One has passed into final nirvāṇa. (8) Affection toward the self is a kind of striving, and persistence in that striving is affliction. Being free of affection toward the self and being free of that striving is the opposite, nonaffliction. Lacking affliction, it is said that the Thus-Gone One has passed into final nirvāṇa. (9) That which is compounded is measurable; that which is uncompounded is immeasurable. As an immeasurable phenomenon that is free of compounded and uncompounded phenomena and that has attained the intrinsic quality of being uncompounded, it is said that the Thus-Gone One has passed into final nirvāṇa. (10) The Thus-Gone One does not see any phenomenon that is beyond emptiness, nor does he see any beings. Emptiness is a phenomenon (dharma); as the dharmakāya, it is said that the Thus-Gone One has passed into final nirvāṇa.²⁶ ### [1.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.13) Child of good family, bodhisattvas should understand the final nirvāṇa of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the approach of the thus-gone, worthy, completely perfect buddhas through ten approaches to the way of the Dharma. What are these ten? (1) Remaining in the state of phenomena because phenomena are utterly pure; (2) remaining in a state of great courage by following through on what one has promised; (3) regarding the purpose of self and other to be of one taste because of the equivalence of their purpose; (4) being nonconceptual like a crystal insofar as the expanse of nonconceptuality is utterly pure;²⁷ (5) attaining happiness because it dispels harm; (6) attaining fearlessness because it defeats the enemy of the afflictive emotions; (7) attaining fearlessness because of not being in doubt about any phenomena; (8) defeating opponents due to maintaining impartiality toward all beings; (9) being skilled in emitting many hundreds of thousands of emanations because of their utterly pure power; and (10) being skilled at clearly displaying all forms because of being utterly pure like the sky. Child of good family, bodhisattvas should understand the approach of the thus-gone, worthy, completely perfect buddhas through these approaches to the way of the Dharma. “Child of good family, bodhisattvas should know the approach of the thus-gone, worthy, completely perfect buddhas through an additional ten approaches to the way of the Dharma. What are these ten? (1) The Thus-Gone One does not think, ‘Saṃsāra has many faults, while those beset with faults do not recognize that nirvāṇa has good qualities.’ Rather, finding saṃsāra and nirvāṇa to be the same, the Thus-Gone One neither cycles in saṃsāra nor passes into nirvāṇa, and is not averse to benefiting beings. ### [1.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.14) (2) The Thus-Gone One does not at all think, ‘The minds of these beings are afflicted by error, the afflictive emotions, and the secondary afflictive emotions. I should liberate them.’ Rather, the Thus-Gone One effortlessly and nonconceptually acts in alignment with the sense bases, faculties, and inclinations of beings who are impelled by their previous conceptual imputations. (3) The Thus-Gone One does not at all think, ‘I teach the sūtras, verse narrations, prophecies, verses, meaningful statements, framing episodes, narratives, legends, accounts of former lives, extensive discourses, accounts of miracles, and expositions.’²⁸ Rather, he effortlessly and nonconceptually teaches those beings the Dharma of the thus-gone ones. (4) The Thus-Gone One does not at all think, ‘I am entering this village, city, town, or market for alms.’ Nor does he think, ‘I am approaching a kṣatriya, brahmin, vaiśya, or śūdra; a king, prince, or royal minister; or some other person for alms.’ Rather, the Thus-Gone One engages with them through his activities of body, speech, and mind informed by his wisdom. (5) The Thus-Gone One does not have hunger or thirst, he does not defecate or urinate, nor does he have a weak body. He goes for alms but does not ask for or request food. In all situations he effortlessly and nonconceptually acts to ripen beings without giving up. ### [1.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.15) (6) The Thus-Gone One does not think, ‘This being is inferior, this one is average, and this one is superior. I’ll speak in an inferior way to this one, in an average way to this one, and in a superior way to this one.’ Rather, he imparts the teachings of the thus-gone ones nonconceptually, without addition or omission, in accord with the recipient. (7) The Thus-Gone One does not think, ‘This being does not honor me, does not worship me, but disgraces me. I should not speak with that one at all. That one honors me, worships me, venerates me, and sings my praise. I should speak with that one.’ Rather, the Thus-Gone One is impartial, even toward rivals. (8) The Thus-Gone One is not arrogant, careless, attached, angry, covetous, possessive, clinging, servile, or subject to the secondary afflictive emotions. Rather, he speaks in praise of isolation from activity, isolation from desire, and of those who delight in isolation. (9) Because the Thus-Gone One has mirror-like wisdom, he has no lack of knowledge about, ignorance of, or misunderstanding of any kind concerning objects of knowledge. Seeing what is to be done and not done, he engages with beings as appropriate. (10) The Thus-Gone One is not pleased with beings with extensive wealth, nor displeased with beings who are poor. Rather, he extends great uninhibited love to those who have embarked on the correct path, and great uninhibited compassion to those who have embarked on a mistaken path. Child of good family, bodhisattvas should understand the approach of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. ### [1.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.16) “Child of good family, bodhisattvas should understand the examples and comparisons of the thus-gone, worthy, completely perfect buddhas through ten approaches to the way of the Dharma. What are these ten? (1) Take the example of the sun. It rises equally for and shines equally on all inferior, average, and superior beings, and on all of those with and without faith. Similarly, the thus-gone, worthy, completely perfect Buddha also equally rises for and shines the light of wisdom on inferior, average, and superior beings, and on those with and without faith. (2) Take the example of space. Its essential quality is that it does not obstruct any being in any way. Otherwise, it would always appear to have fleeting obscurations like smoke, clouds, dust, and fog. Similarly, the Thus-Gone One, like space, is essentially unobscured for all beings. Otherwise, because of being obscured by grasping at ‘I’ and ‘mine,’ which are comparable to fleeting smoke, clouds, dust, and fog, the Thus-Gone one would not be visible or accessible to beings. (3) Take the example of fire. Although fire can be found in all wood, without all the right conditions and effort it will not ignite, thus not fulfilling its own potential. Similarly, the Thus-Gone One is present in all objects of knowledge, but without all the right conditions, like faith and so forth, and without effort, he will not appear and will not perform awakened activities. (4) Take the example of pouring different colors into a single vessel, and then soaking different strips of cloth in those many colors. The colors will take based on the potency of the container,²⁹ but the colors have no conscious influence. Similarly, beings see the Thus-Gone One and take on his good qualities based on the immersion of the threads of their belief in the many diverse collections of the roots of virtue accumulated by the Thus-Gone One. ### [1.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.17) (5) Take the example of a river filled with water. It flows downward when praised, and still flows downward when spoken to with enmity and curses. Similarly, whether one is praising or speaking badly of the Thus-Gone One, he proceeds with wisdom, not with pride. (6) Take the example of sugarcane. It is cut into many pieces but does not lose its sweet taste. Similarly, it does not matter if the Thus-Gone One is worshiped or not, when one attends to him the sweet taste of liberation is not lost. (7) Take the example of the earth. It persists without thinking or changing. Those who want profit from it plow it, cultivate it, and sow seeds so that their harvest will be abundant. Those who do not plow it, cultivate it, or sow seeds will not have an abundant harvest. Similarly, the Thus-Gone One, like the earth, persists without thinking or changing. Those who wish for good qualities and arouse faith, sincerity, and respect toward the Thus-Gone One will have an abundant harvest of good qualities. Those who do not arouse faith, sincerity, and respect toward the Thus-Gone One will not have an abundant harvest of good qualities. (8) Take, for example, the fact that some people disparage sandalwood and camphor and say that it is bad, while still smearing their bodies with them. Sandalwood and camphor make them fragrant and not smell bad. Similarly, people say nasty things about the thus-gone, worthy, completely perfect Buddha, but after disparaging him, they serve and rely on him. The Thus-Gone One instills in those who revere him the fragrance of awakened qualities. (9) Take, for example, how a bridge, ### [1.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.18) causeway, or royal road³⁰ does not obstruct inferior, average, or superior people, but rather permits easy travel equally. Similarly, the Thus-Gone One shows no bias for inferior, average, or superior beings, is not obscured, and engages them equally by moving with ease among them. (10) Take, for example, the king of medicines called beautiful to behold, found on the snowy king of mountains. As soon as it is seen, all the illnesses that beset all beings will disappear. Similarly, as soon as the Thus-Gone One is seen, all of the illnesses that beset all beings will be cured. Child of good family, bodhisattvas should understand the examples and comparisons of the thus-gone, worthy, completely perfect buddhas through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the buddha³¹ through ten approaches to the way of the Dharma. What are these ten? (1) The buddha as a supporting cause, (2) the buddha as a resultant buddha, (3) the buddha of samādhi, (4) the buddha of aspirations, (5) the buddha of the mind, (6) the essential buddha, (7) the enjoyment buddha, (8) the emanation buddha,³² (9) the conceptually designated buddha, (10) and the buddha in one’s presence. “What is the buddha as a supporting cause? This refers to the buddha as the supporting cause of the perfections and that which causes the accomplishment of the quality of perfection. That which is accomplished through those two is the accomplished buddha, thus it is called ‘the buddha as a supporting cause.’ “What is the resultant buddha? It is the result of the perfections, which are the supporting cause. It is the arising of the resultant body of the buddha from that result. It is the product of the blessings of beings and the blessings of the Dharma. ### [1.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.19) This is what is meant by ‘the resultant buddha.’ “What is the buddha of samādhi? This refers to the samādhi settled into—to the samādhi that, once settled into, produces one hundred thousand buddhas naturally and effortlessly. Because this buddha arises from samādhi through the blessings of that samādhi, this is called the buddha of samādhi. This is what is meant by ‘the buddha of samādhi.’ “What is the buddha of aspirations? After a bodhisattva makes the aspiration, ‘May beings be tamed through whatever forms, colors, and actions will tame them,’ the beings who can be tamed by a buddha are tamed by the physical form of a buddha. Because of arising from that aspiration, it is called the buddha of aspiration. This is what is meant by ‘the buddha of aspiration.’ “What is the buddha of mind? It is the power over the mind that, once attained by a bodhisattva, allows them to bring into being whatever they imagine. When they see beings who have been tamed by a buddha, they form the resolve, ‘May I take the form of a buddha.’ Because this arises from the mind, it is the buddha of mind. Those who were tamed also purify their own minds and come to see and know the buddha. This is what is meant by ‘the buddha of mind.’ “What is the essential buddha? The essential buddha is the inconceivable transformation of negative states appearing as a buddha body with a variety of stainless forms as an expression of different aspects of the expanse of phenomena. It has various forms, appearances, and shapes, and is endowed with the thirty-two marks of a great person. This is what is meant by ‘the essential buddha.’ “What is the enjoyment buddha? ### [1.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.20) This refers to being equivalent to bodhisattvas in terms of enjoyments and behavior, as well as being equivalent in features, diet, speech, rites, and conduct. This is what is meant by ‘the enjoyment buddha.’ “What is the emanation buddha? Buddhas and bodhisattvas who have attained the samādhi of displaying all forms settle into that samādhi, attain power, and, impelled by great compassion, emanate the form of a buddha and tame beings. This is what is meant by ‘the emanation buddha.’ “What is the conceptually designated buddha? Some regard a teacher or preceptor³³ to be like a buddha and serve them as if they were a buddha. By seeing teachers and preceptors as buddhas and serving them as if they were buddhas, they accept and perfect the qualities of a buddha. This accomplishment is called ‘the conceptually designated buddha.’ “What is the buddha in one’s presence? Some people fashion images of a buddha or have others fashion one for them. They venerate it through all the practices of worship and service, treat it with respect, paint it, invest it with the qualities of the buddhas, and thereby make it perfect. This achievement is called ‘the buddha in one’s presence.’ “Child of good family, bodhisattvas should understand the Buddha through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand ten types of conventional teachings given by the thus-gone, worthy, completely perfect buddhas. What are the ten? (1) The teaching on the aggregates, (2) the teaching on the elements, (3) the teaching on the sense bases, (4) the teaching on beings, (5) the teaching on action, (6) the teaching on birth, (7) the teaching on old age, (8) the teaching on death, (9) the teaching on transmigration upon death, ### [1.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.21) and (10) the teaching on the peace of nirvāṇa. “How is the teaching on the aggregates a conventional teaching? The aggregate of form does not ultimately exist. If the aggregate of form were to exist ultimately, existence would cease upon its abandonment. Something that is freed through being abandoned would then either exist as something that remained or exist as something that changed. This is not the case, therefore the teaching on the aggregate of form is a conventional teaching. In the same way, teachings on the aggregates of feeling, perception, formations, and consciousness are conventional teachings. The aggregate of consciousness does not ultimately exist. If the aggregate of consciousness were to exist ultimately, existence would cease upon its abandonment. Something that is freed through being abandoned would then either exist as something that remained or exist as something that changed. This is not the case, therefore the teaching on the aggregate of consciousness is a conventional teaching. “The teaching on the elements and the teaching on the sense bases are conventional teachings in the same way. “How is the teaching on beings a conventional teaching? Beings do not ultimately exist. Beings do not exist because they are nothing more than conventional phenomena.³⁴ If beings were to exist, then when their aggregates ceased, beings would be devoid of aggregates, like space. But like the aggregates, beings are compounded phenomena, so this is not the case. Therefore the teaching on beings is a conventional teaching. “How is the teaching on action a conventional teaching? The performance of actions is neither existent nor nonexistent. If the performance of actions were to exist, the performance of actions would not be created, like space. But, if it were compounded like the aggregates, it would not be created, just like space. That which is uncreated could not be created, entailing that no actions could ever be performed. If actions do not exist, how could actions ever come about? ### [1.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.22) For these reasons, the teaching on actions is a conventional teaching. “How is the teaching on birth a conventional teaching? Birth does not ultimately exist. If birth were to exist ultimately, it would be perpetual, and birth would not entail birth. That which is born through birth, and also that which is tormented by birth, would not exist. Therefore, the teaching on birth is a conventional teaching. “How is the teaching on old age a conventional teaching? Old age does not ultimately exist. If old age were to exist ultimately, no one would become old. Those who are aged could not have been young, old, or very old. There would be no aging for a child, and thus a child would never age. If there were no old age, how would one become old? In such circumstances one who is not old would never age. If an old person aged, then why would a young person not age? Therefore, the teaching on aging is a conventional teaching. “How is the teaching on death a conventional teaching? Death does not ultimately exist. If death were to exist ultimately, it would be something acquired. It would then be logical that if a single living being acquired it, then all other living beings would not die; however, there is no one who does not die. Since it is taught that death does not come from anywhere or go anywhere, the teaching on death is a conventional teaching. “How is the teaching on transmigration upon death a conventional teaching? Transmigration upon death does not ultimately exist. If transmigration upon death were to exist ultimately, the very same being who died would be the being who is born, entailing that the one who died would have two bodies upon birth: the body that transmigrated and the body in which they transmigrate. If transmigration were to exist, the five aggregates would also exist. Why? Because the consciousness that was freed from the aggregates would not have a point of access. ### [1.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.23) It is consciousness that approaches and enters form, and consciousness that approaches sensation, approaches perception, and approaches formations. It is consciousness that depends on them, observes them, and enters them. An unsupported consciousness would not enter for even a moment. Because transmigration upon death occurs in the same way as any persisting phenomenon arises—like a seed and a sprout—it is a conventional teaching. “How is the teaching on the peace of nirvāṇa a conventional teaching? Nirvāṇa does not ultimately exist. The pacification of saṃsāra is called nirvāṇa. Saṃsāra is not itself nirvāṇa, nor is nirvāṇa distinct from saṃsāra. Saṃsāra, like a dream or an illusion, neither exists nor does not exist, nor does it arise because of being both existent and nonexistent. Just as saṃsāra does not exist or not exist and does not arise through being both existent and nonexistent, it does not cease because of not existing, not not existing, or being both existent and nonexistent. Alternatively, the cessation of perception and sensation is called nirvāṇa. Perception is just like a mirage; sensation is like a water bubble. Just as a mirages and water bubbles arise and cease, so it is with saṃsāra and nirvāṇa. Therefore, the teaching on the peace of nirvāṇa is a conventional teaching. “Bodhisattvas should understand these ten as the conventional teachings of the thus-gone, worthy, completely perfect buddhas. “Child of good family, bodhisattvas should understand emptiness through ten approaches to the way of the Dharma. What are these ten? (1) The absence of self, (2) the absence of beings, (3) the absence of life, (4) the absence of a person, (5) the absence of a governing power, (6) the absence of birth, (7) the absence of cessation, ### [1.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.24) (8) the absence of conditioning, (9) the absence of doing, and (10) the absence of ownership. “How should emptiness be understood through the absence of self? Emptiness is neither something substantial nor insubstantial. If emptiness were substantial, it would be compounded and impermanent. If emptiness were insubstantial, the empty would not be empty. Therefore, emptiness is neither something substantial nor insubstantial. Thus, emptiness should be understood through the absence of self. “How should emptiness be understood through the absence of beings? Beings are neither empty nor not empty. If beings were empty, then even killing would not be an evil act. Yet if they were not empty, they would be permanent. This is why the Blessed One said, ‘Beings are neither permanent nor impermanent, neither compounded nor uncompounded.’ This is how emptiness should be understood through the absence of beings. “How should emptiness be understood through the absence of life? Emptiness neither lives nor dies. For example, the eye is empty of ‘I’ and ‘mine’. That which is empty of ‘I’ and ‘mine’ neither lives nor dies. The ear, nose, tongue, body, and mind are similarly empty of ‘I’ and ‘mine,’ and that which is empty of ‘I’ and ‘mine’ neither lives nor dies. This is how emptiness should be understood through the absence of life. “How should emptiness be understood through the absence of a person? Emptiness is not considered a person. Emptiness is not considered a phenomenon. The aggregates, elements, and sense bases are empty. They are conceptually fixated on, and then conceptually designated as ‘a person.’ It should not be claimed that anything designated through conceptual fixation exists or does not exist. This is how emptiness should be understood through the absence of a person. ### [1.25](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.25) “How should emptiness be understood through the absence of a governing power? Because there is nothing that is beyond emptiness, there is nothing to be a governing power of emptiness. This is how emptiness should be understood through the absence of a governing power. “How should emptiness be understood through the absence of birth? Emptiness is not born. If emptiness were born it would not be emptiness. The empty would therefore not be empty. If something that has been born were not empty, and emptiness does not birth itself, then the unborn would not be nonempty. This is how emptiness should be understood through the absence of birth. “How should emptiness be understood through the absence of cessation? Whatever is born ceases, and emptiness is not born. How could something that is not born cease? This is how emptiness should be understood through the absence of cessation. “How should emptiness be understood through the absence of conditioning? Emptiness is not acted on, nor does it act. The aggregates, elements, and sense bases are empty. When they are fixated on, they are conceptually designated as emptiness. This is how emptiness should be understood through the absence of conditioning. “How should emptiness be understood through the absence of doing? Emptiness cannot be effected by saying, ‘You should do it this way.’ This is how emptiness should be understood through the absence of doing. “How should emptiness be understood through the absence of ownership? Emptiness is not an object and does not have an object;³⁵ it is devoid of mind, thought, and the mind consciousness. This is how emptiness should be understood through the absence of ownership. “Child of good family, bodhisattvas should understand emptiness through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand the factors that oppose emptiness through ten approaches to the way of the Dharma. What are these ten? The opposing factors of (1) ignorance, ### [1.26](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.26) (2) craving, (3) karma, (4) consciousness, (5) grasping, (6) view, (7) doubt, (8) a sense of superiority, (9) pride, and (10) agitation. These are the ten factors that oppose emptiness. “There are two categories and four types of ignorance. What are the two categories? The obscuration of the afflictive emotions and cognitive obscurations. What are the four types? Ignorance that arises out of attachment to the desire realm, ignorance that arises out of attachment to the form realm, ignorance that arises out of attachment to the formless realm, and ignorance that arises out of attachment to the insubstantial. “Craving has two bases and four types. What are the two bases? A basis in existence and a basis in enjoyment. What are the four aspects? Craving for the desire realm, craving for the form realm, craving for formless realms, and craving for the insubstantial. “Karma has one manifestation, three types, and three results. What is the one manifestation? It is mental karma. What are the three types? Karma that arises from body, from speech, and from mind. What then are the three results? Nonvirtuous results from nonvirtuous deeds, virtuous results from virtuous deeds, and a mixture of nonvirtuous and virtuous results from a mixture of nonvirtuous and virtuous deeds. “Consciousness has six aspects: the consciousnesses of the eye, ear, nose, tongue, body, and mind. These six aspects are consciousness; they conceptually fixate on the mistaken, ### [1.27](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.27) conceptually fixate on the unmistaken, and are without conceptual fixation. Conceptual fixation on the mistaken refers to foolish ordinary people; it refers to the mistaken, distracted minds that arise from the desire, form, and formless realms as their cause. Conceptual fixation on the unmistaken is the cause of the nirvāṇa of śrāvakas and pratyekabuddhas. Liberation from both of these two is the bodhisattvas’ lack of conceptual fixation. It is the cause of the Dharma of the Buddha. “Grasping, the cause of existence, is of four types: the grasping of desire, the grasping of view, the grasping of discipline and ascetic practice, and the grasping that promotes a self. “There are two types of view: having mistaken knowledge and being involved in conceptual fixation. Having mistaken knowledge refers to a mistaken view. Being involved in conceptual fixation includes everything up to apprehending and delighting in nirvāṇa. Involvement in conceptual fixation is condemned by the buddhas. “There are two types of doubt: doubt that impedes the vehicle and doubt that impedes certainty. Doubt that impedes the vehicle are doubts that consume one about how quickly one will become fully awakened. Thinking, ‘What is the point in staying for so long? In the śrāvaka and pratyekabuddha vehicles suffering is quickly transcended’ one abandons the Great Vehicle. This is the kind of doubt that impedes the vehicle. What doubt impedes certainty? Doubt due to which one does not gain certainty. Not understanding the state of certainty is the kind of doubt that impedes certainty. These are the two types of doubt. “A sense of superiority refers to aspiring for the results of commendable acts of generosity and so forth. One makes mistaken aspirations like, ‘Through these acts of generosity, discipline, and so forth may I become this or that god,’ and so on. This is what is meant by a sense of superiority. ### [1.28](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1.28) “Pride refers to pride born of arrogance. One thinks, ‘This is bad,’ ‘I am noble,’ ‘I am equal to them,’ and so forth. This type of arrogance is called pride. “There are two kinds of agitation: agitation that produces the afflictive emotions, and agitation that produces intense arrogance. Agitation that produces the afflictive emotions refers to determining form to be pure, but then behaving incongruently in body, speech, and mind. Such behavior is condemned by the noble ones. The agitation that produces intense arrogance is to be intensely arrogant about the path of emancipation itself, to be hasty, and to be self-conceited. This is called agitation. “Bodhisattvas should understand the factors that oppose emptiness through these ten approaches to the way of the Dharma. “Child of good family, bodhisattvas should understand those who follow the teachings on emptiness through ten approaches to the way of the Dharma. What are these ten? (1) Not being swayed and not moving; (2) being neither attached nor free from attachment; (3) neither accepting nor rejecting; (4) neither fighting nor arguing; (5) neither diminishing nor increasing; (6) tolerating the natural cessation of all formations; (7) not being afraid when hearing, ‘Nothing is ever produced by ordinary people nor is brought to an end by the buddhas’; (8) not being consumed with doubt when hearing, ‘The nature of saṃsāra and the nature of nirvāṇa are the same’; and (9) acting upon hearing, ‘The body of the Thus-Gone One is permanent and (10) its qualities are inexhaustible.’ “How should those who follow the teachings on emptiness be understood in terms of not being swayed? Followers of the teachings on emptiness are not swayed by worldly phenomena because they are without basis. They are neither excited by gain nor depressed when not getting what they want. ## Linked texts (1) - [འཕགས་པ་ཆོས་ཡང་དག་པར་སྡུད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo.1.1) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dharma.dharmasangiti*bo~en-84000.1) · Pramāṇa