འཕགས་པ་ཆས་ཡང་དག་པར་སྡད་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 5
The Dharma Council 5
- Language
- English
5.2
and the bodhisattva great being Mativikrama approached the Blessed One. When they reached him, they bowed at the Blessed One’s feet and circled him many times, keeping him to their right. They then sat to one side with the Blessed One’s permission. Seated to one side along with their retinues, those two sublime beings said to the Blessed One, “Blessed One, the two of us came together here and discoursed on the Dharma. If there is not the slightest thing that the blessed buddhas do not know, do not understand, and do not discern, is what we have said in accord with your Dharma discourse?”¹⁴⁰
The Blessed One said, “Children of good family, so it is. What you said is correct. There is not the slightest thing that the blessed buddhas do not know, do not understand, and do not discern. The blessed buddhas possess wisdom that is not obscured in any way. Children of good family, your discourse on the Dharma is in accord. Children of good family, understand that anything that bodhisattvas say, everything they say, is blessed by the Thus-Gone One. Children of good family, this is excellent! Excellent! Discourses on the Dharma should be just like yours. Children of good family, with this discourse on the Dharma, you have done the Buddha’s work. The Thus-Gone One rejoices in your discourse on the Dharma.”
The venerable Śāriputra then addressed the bodhisattva Nirārambha: “Child of good family, why are you called ‘disengaged’?”¹⁴¹
The bodhisattva Nirārambha said,
5.3
“Honorable Śāradvatīputra, a bodhisattva’s activities of body, speech, and mind are pure. They are not attached to any action, and they do not seek anything. They do not wish to abandon the slightest thing, nor do they wish to attain. They regard that which arises in the past, future, and present to be equal in terms of their suchness, and they do not in any way observe phenomena as being inferior, average, or superior. That is what is meant by ‘disengaged.’
“Honorable Śāradvatīputra, because¹⁴² phenomena are nonexistent from the beginning, they are disengaged. Honorable Śāradvatīputra, if a phenomenon were to exist from the beginning it could be engaged. But there is no phenomenon that exists from the beginning, and because phenomena do not exist from the beginning, there is nothing that is engaged.”
“If that is the case, how did you discourse on the Dharma?” asked the venerable Śāradvatīputra.
“Honorable Śāradvatīputra,” replied the bodhisattva Nirārambha, “I gave a discourse on the Dharma as one who is himself disengaged. Honorable Śāradvatīputra, what do you think? Were you engaged or disengaged when asking your question? If you were already engaged when you asked, what is the basis of your engagement? The question itself does not include engagement, and it would be illogical to claim that engagement is one thing and the question another. If you asked without engagement, then you are participating in this discussion.”
“Child of good family, how should I look at this conversation we are having?” asked the venerable Śāradvatīputra.
“Honorable Śāradvatīputra,” replied the bodhisattva Nirārambha, “it is like this: Consider the statements made by a bodhisattva who remains in suchness, in the expanse of phenomena, to be analogous to the statements made by a magical illusion. Honorable Śāradvatīputra, there is no mind and no mental phenomena in a magical illusion.
5.4
How could there be engagement present in something that lacks mind and mental phenomena? Honorable Śāradvatīputra, consider the statements of a bodhisattva who remains in suchness, in the expanse of phenomena, to be like the statements of a magical illusion under the control of a skilled magician.”
“Child of good family, if the magical illusion neither arises nor does not arise, do you also neither arise nor not arise?” asked the venerable Śāradvatīputra.
“Honorable Śāradvatīputra,” replied the bodhisattva Nirārambha, “when he attained perfect buddhahood, did the Thus-Gone One not say that all phenomena are like illusions?”
“Child of good family, yes, it was like that,” said the venerable Śāriputra. “When he attained perfect buddhahood, the Thus-Gone One said that all phenomena are like illusions.”
The bodhisattva Nirārambha continued, “Honorable Śāradvatīputra, just as a magical illusion neither arises nor does not arise, should you not recognize that all illusory phenomena likewise neither arise nor do not arise? Honorable Śāradvatīputra, if there existed something that arose or did not arise, they would not have been taught to be illusory.”
“Child of good family, on whose behalf do you act?” asked the venerable Śāradvatīputra.
“Honorable Śāriputra,” replied the bodhisattva Nirārambha, “I do not act in pursuit of a purpose or of something meaningless. Why? One who acts in pursuit of a purpose acts in relation to an object of reference, and one who acts in relation to an object of reference displeases the buddhas. How so? One who acts in relation to an object of reference has not attained concordant acceptance. Lacking this acceptance, they displease the buddhas. However, to act in pursuit of the meaningless is to act with wrong view. Wrong views are meaningless.”
“Child of good family, what do those who act in pursuit of a purpose or of something meaningless act in pursuit of?” asked the venerable Śāradvatīputra.
5.5
“Honorable Śāriputra, they act in pursuit of the very same things ordinary childish people pursue,” replied the bodhisattva Nirārambha.
The venerable Śāriputra asked, “Child of good family, what do ordinary childish people act in pursuit of?”
“Honorable Śāriputra,” replied the bodhisattva Nirārambha, “all ordinary childish people certainly act in pursuit of the very same things that the thus-gone, worthy, completely perfect buddhas pursue, but they do not think, ‘We act in pursuit of the very same things that the thus-gone, worthy, completely perfect buddhas pursue.’
“Child of good family,” countered the venerable Śāriputra, “ordinary childish people lack the circumstances to be within the scope of a buddha. How could ordinary childish people act in pursuit of the very same things that the thus-gone, worthy, completely perfect buddhas pursue? This is a contradiction.”
The bodhisattva Nirārambha asked, “Venerable Śāriputra, do you know the scope of a buddha?”
Śāriputra replied, “How could a bug like me know the scope of a buddha? And yet, child of good family, śrāvakas know by hearing about it from the Thus-Gone One. Child of good family, the scope of a buddha is infinite and without limit. There is no scope that is outside the scope of a buddha.”
The bodhisattva Nirārambha asked, “Honorable Śāriputra, if there is no scope that is outside the scope of a buddha, why did you say that ordinary childish people lack the circumstances to be within the scope of a buddha?”
The venerable Śāriputra replied, “The thus-gone ones transcend the scope of the world. Ordinary childish people act in a worldly manner. Thus, ordinary childish people lack the circumstances to be within the scope of a buddha.”
The bodhisattva Nirārambha then asked, “Venerable Śāriputra, what do you think?
5.6
Whose purpose did the Thus-Gone One serve after he had reached perfect awakening?”
“Child of good family,” replied the venerable Śāriputra, “there is not a single phenomenon that the Thus-Gone One has not perfectly awakened to. Having perfectly awakened to all phenomena, he served the purposes of beings and acted in a conditioned manner.”
“If that is your understanding, why did you say that the thus-gone ones transcend the scope of the world?” asked the bodhisattva Nirārambha. “The elder Śāriputra does not understand this. Honorable Śāriputra, if you assert that the thus-gone ones have transcended the scope of the world, did the Thus-Gone One awaken, and upon awakening, whose purpose did he serve? What the elder Śāriputra said about this is exceedingly poor.”
In response to that statement, the venerable Śāriputra told the bodhisattva great being Nirārambha, “Child of good family, I am exceedingly inferior in this way in terms of the mind set on awakening and omniscient wisdom. Because I stubbornly remained at the level of a śrāvaka I have been inferior from the start. Child of good family, I rejoice in your confident eloquence. May all beings attain confident eloquence such as this!”
When this discussion was finished, eighty thousand bodhisattvas attained acceptance of the nonarising of phenomena. For six thousand gods, dust fell away from the Dharma eye that sees phenomena, and they became stainless and pure. Five thousand monks turned away from the perspective of a śrāvaka and generated the mind set upon unsurpassable, completely perfect awakening. The Blessed One then predicted their perfect awakening in their respective buddhafields.
The bodhisattva great being Nirārambha then asked the Blessed One,
5.7
“Blessed One, how does a bodhisattva great being become wise regarding the apprehended object and apprehending subject?”
The Blessed One replied, “When bodhisattvas perfectly know everything, they become wise regarding the apprehended object and apprehending subject.”
“Blessed One, how should everything be known?” asked the bodhisattva Nirārambha.
“Child of good family,” replied the Blessed One, “everything should be regarded as a dream, an illusion, a city of gandharvas, a mirage, the circling of a firebrand, falling hair,¹⁴³ a magical creation, an echo, or a reflection.”
“Blessed One, what is ‘everything’ that should be regarded as a dream, an illusion, a city of gandharvas, a mirage, the circling of a firebrand, falling hair, a magical creation, an echo, or a reflection?” asked the bodhisattva Nirārambha.
“Child of good family,” replied the Blessed One, “ ‘everything’ means the eye and form, the ear and sound, the nose and scent, the tongue and taste, the body and touch, and the mind and phenomena. Child of good family, it is all these modes of knowledge that should be regarded as a dream, an illusion, a city of gandharvas, a mirage, the circling of a firebrand, falling hair, a magical creation, an echo, or a reflection. The eye, ear, nose, tongue, body, and mind are the apprehending subjects. Form, sound, scent, taste, texture, and phenomena are the apprehended objects. ‘Omniscience’ refers to the capacity to know these phenomena of the apprehended objects and apprehending subjects in all their aspects and modes, to understand them, and to reveal them. One who is omniscient lacks latent impressions, afflictive emotions, and grasping at ‘I’ and ‘mine.’
5.8
They are equivalent to space, unchanging, regard all beings equally, are intent on benefiting all beings, are always intent on solitude, act effortlessly in all circumstances, have an effortless character, are the best of beings, have a character that is unobstructed in serving all beings,¹⁴⁴ possess great compassion, have an unshakeable character, and are completely perfect buddhas.”
“Blessed One, what should a bodhisattva do who seeks to understand this basic nature of the blessed buddhas?” asked the bodhisattva Nirārambha.
“O child of good family,” replied the Blessed One, “bodhisattvas who wish to understand this basic nature of the blessed buddhas should make their minds equal to the earth in order to cultivate patience for the negative things done by all beings and all of their unpleasantness. They should make their minds equal to water in order to wash away all the stains of concepts and the afflictive emotions related to the conceptual thoughts of other beings as well as their own. They should make their minds like fire in order to burn away, with their insight, the brambles of the karma and afflictive emotions of other beings as well as themselves. They should make their minds like wind in order to free themselves of all kinds of attachment. They should make their minds to be essentially like space insofar as, essentially, it is entirely free of obscurations.
“Bodhisattvas should make their minds equal to a lion because they are always fearless and unafraid. Bodhisattvas should make their minds equal to an elephant in order to carry the burdens of all beings with a mind that is highly disciplined. Bodhisattvas should be like a cloud in order to rain down the sublime Dharma. Bodhisattvas should be like the sun in order to illuminate all beings with their wisdom. Bodhisattvas should be like the moon in order to continuously shine blissfully on all beings everywhere. Bodhisattvas should be like a merchant captain in order to use their omniscient wisdom to steer toward a great island of gems.
5.9
Bodhisattvas should be like a doctor in order to cure all the illnesses of the afflictive emotions all beings have. Bodhisattvas should be like a surgeon¹⁴⁵ in order to remove the splinter of doubt about the Dharma all beings have. Bodhisattvas should be like a ship captain in order to be skilled in steering toward omniscient wisdom. Bodhisattvas should be like a boat in order to be skilled in freeing beings from the ocean of saṃsāra. Bodhisattvas should be like a bridge in order to support all beings. Bodhisattvas should be like a highway in order to be equally accessible to all beings. Bodhisattvas should be like an island of gems in order to be a perfect abundance of all the precious factors of awakening. Bodhisattvas should be like a precious wish-fulfilling jewel in order to fulfill all wishes like a precious wish-fulfilling jewel. Bodhisattvas should be like a thoroughbred in order to perform masterful actions. Bodhisattvas should be like an ocean so that their insight is deep and difficult to fathom. Bodhisattvas should be like the highest mountain so that their attention never strays from awakening to buddhahood. Bodhisattvas should be like a wish-fulfilling tree to remain ever beautiful. Bodhisattvas should be like gold from the Jambu River insofar as they are rare to find.
“Bodhisattvas should be like Indra in order to gain mastery over phenomena.¹⁴⁶ Bodhisattvas should be like Brahmā insofar as they have perfected the path of peaceful conduct. Bodhisattvas should be like the world guardians in order to protect the sublime Dharma. Bodhisattvas should be like a universal monarch in order to follow the path of the ten virtuous actions. Bodhisattvas should be like a prime minister insofar as they keep the secrets of the blessed buddhas.
5.10
“Bodhisattvas should take joy in renunciation in order to maintain their asceticism. Bodhisattvas should train in asceticism in order to pacify their body, speech, and mind. Bodhisattvas should be like a forest dweller in order to reach perfection in meditative concentration, samādhi, meditative composure, the higher cognitions, knowledge, and liberation. Bodhisattvas should cultivate meditative concentration in order to assimilate the realization of emptiness. Bodhisattvas should delight in solitude in order to tame kinnaras, mahoragas, vidyādharas, and siddhas. Bodhisattvas should be vidyādharas in order to assimilate their realization of the three knowledges. Bodhisattvas should cultivate the wisdom of higher cognition in order to obtain the six higher cognitions. Bodhisattvas should study extensively in order to become experts in the aggregates, elements, and sense bases. Bodhisattvas should become teachers in order to be experts in all scientific treatises. Bodhisattvas should be Dharma reciters in order to teach the Dharma free of materialistic concerns. Bodhisattvas should uphold the Vinaya in order to tame desire, anger, and dullness. Bodhisattvas should be upholders of enumerations in order to know the appropriate measure in all contexts.
“Bodhisattvas should cultivate restraint in order to free themselves from all seeking. Bodhisattvas should not be flustered in order to be free of desire. Bodhisattvas should not be arrogant in order to be free of anger. Bodhisattvas should not be garrulous in order to be free of dullness. Bodhisattvas should not speak confusedly in order to restrain their speech.
“Bodhisattvas should be a merchant captain in order to enter the Great Vehicle. Bodhisattvas should be a porter¹⁴⁷ in order to affirm their promise to awaken. Bodhisattvas should be a pleasure garden in order to be a ground for all beings.
5.11
Bodhisattvas should be like a city in order to amass the ‘goods’ of omniscient wisdom. Bodhisattvas should wish to be beneficial in order to feel love for all beings as for an only child. Bodhisattvas should be like a servant to help all beings attain whatever they set out to do.¹⁴⁸
“Furthermore, child of good family, bodhisattvas are principled¹⁴⁹ with the unruly, humble with the arrogant, and resolute with the irresolute. They are transparent with the impenetrable, compassionate with the misguided, modest with the immodest, and perfectly composed with the garrulous. They are not timid before opponents, do not doubt their companions, and remain untainted by any worldly phenomena. They are unswayed by all māras and are undefeated by their opponents. They have reverence for their masters, respect for noble beings, and venerate those who are deeply learned. They are in awe of meditators, think highly of the wise, believe Dharma reciters to be buddhas themselves, take refuge in bodhisattvas, and devote their every thought to the buddhas. They recognize the importance of persistence and are unafraid of the afflictive emotions. They have no regard for nirvāṇa because they privilege great compassion,
5.12
and they privilege saṃsāra because they take delight in ripening all beings. They teach the Dharma free of materialistic concerns because they are unconcerned with gain and respect.
Their minds are unerring because they are well versed in the doctrines of impermanence, suffering, selflessness, and uncleanliness. Their minds are liberated because they are unconcerned with all objects. They are of excellent family because they were born into the noble family, and they have excellent intellects because of their strong renunciation. They are noble because they understand the truths of suffering, origin, cessation, and the path. Because they maintain their discipline, studies, and vigilance, they are sublime beings. They regard all beings equally because they understand the selflessness of compounded things. They have a character that will not regress because they are sealed with the seal of the noble ones. They are inclined toward the seat of awakening because they are sealed by the seal of irreversibility.
“Bodhisattvas’ behavior is always impeccable because they have excellent and admirable conduct. They take no delight in worldly intrigues, ill-intentioned companions, gain, respect, or fame. They have no attraction to entertainments, folk tales, or tales of kings, thieves, or women. They are not attracted to comedies, war stories, or tales about conflict. They have no attraction to corrupt regions, districts, or kingdoms, nor are they attracted to corrupt towns, cities, market towns, or mountainous regions. They are also not attracted to dancing, acting, laughing, or singing.
“Furthermore, child of good family, bodhisattvas are not attracted to stingy people.
5.13
They are not attracted to people with poor discipline, who transgress limits, and who are constantly medicated.¹⁵⁰ They are not attracted to those who are malicious, or to those with a lot of anger. They are not attracted to people who are lazy, who have little diligence, or who have given up being diligent. They are not attracted to people whose minds are scattered with distraction and error. They are not attracted to people with distorted insight, or to those who are naturally foolish and dumb.
“Bodhisattvas delight in giving the Dharma, material goods, and fearlessness. They eliminate desire, anger, and dullness. They are yogins of the great yoga, take joy in being quiet, and are taciturn and restrained. They remain alone in peace and tranquility, delighting in the deep wilderness, grasslands, forests, farmland, small plots of land, riverbanks, mountains, caves, hills, rocky places, peaks, and open spaces.¹⁵¹ They find joy in places that are peaceful, calm, and tranquil. They reside in these kinds of places, exerting themselves in practice day and night without sleeping. They reside where they see intense study, reflection, and meditation taking place. They delight in places where a hundred thousand gateways of meditative concentration, samādhi, dhāraṇī, power, and acceptance are pursued, where the unfathomable hundred thousand Dharma gateways are investigated, where a hundred thousand buddhas are seen, where a hundred thousand gateways of samādhi are attained, where a hundred thousand gateways of dhāraṇī are actualized, and where hundreds of thousands of millions upon millions of beings are ripened. Child of good family, this is what bodhisattvas should do. This is how they are able to understand the basic nature of the blessed buddhas.”
5.14
The bodhisattva Nirārambha then said to the Blessed One, “Blessed One, the Great Vehicle takes vigilance and engaging in practice to be essential. The practice is the aspiration to awaken, and vigilance is to fulfill that aspiration. Additionally, the practice is to cultivate giving, and vigilance is to not hope for a result. The practice is to take on a commitment to discipline and not let it weaken, and vigilance is to perfect irreversible discipline. The practice is to begin cultivating acceptance, and vigilance is to realize that phenomena do not arise. The practice is to not grow weary from seeking every root of virtue, and vigilance is to go beyond striving. The practice is to begin cultivating meditative stability, and vigilance is meditative stability that is not fixated. The practice is to be filled with insight, and vigilance is to not conceptualize any phenomena. The practice is to uphold the sublime Dharma, and vigilance is to not conceptually fixate on any phenomena. The practice is to establish all beings in awakening, and vigilance is to not conceptually fixate on any being. The practice is to cultivate all roots of virtue and dedicate them to awakening, and vigilance is to realize that all phenomena are the essence of awakening. The practice is to attain acceptance of the nonarising of phenomena, and vigilance is to intentionally maintain existence. The practice is to display the appearance of proceeding to the seat of awakening, and vigilance is taking unfathomable, incalculable eons to reach perfect awakening. The practice is reaching awakening, and vigilance is to have done the preliminary work. The practice is to arrive at the great final nirvāṇa, and vigilance is to seek the Dharma in utterly final nirvāṇa.
5.15
Blessed One, it is rare to find a bodhisattva who practices in these ways and is vigilant in these ways. Blessed One, bodhisattvas should therefore endeavor to practice this, and to be vigilant in this. Blessed One, this is a discourse on the Dharma.”
The bodhisattva great being Mativikrama next addressed the Blessed One: “Blessed One, bodhisattvas who fully understand the Dharma persist in it and achieve awakening. About this some think, ‘The term buddha applied to buddhas is the label buddha applied as the name of a phenomenon.’ If they think in this way, then they correctly cannot identify a phenomenon to which buddha is applied and understand all phenomena in the same way as a buddha. Through this understanding they bring about the attainment of buddhahood no matter what they direct their attention to.
“Some think, ‘A phenomenon to which the term phenomenon is applied is not present in an object or in a location. Rather, it is dependent on one’s own mind and is not nonexistent.¹⁵² Therefore, I should understand my own mind well,¹⁵³ settle it well, control it well,¹⁵⁴ orient it well,¹⁵⁵ and keep it in check. For what purpose? Where there is mind, there are qualities and faults; there are no qualities or faults where there is no mind.’ Bodhisattvas turn their minds away from faults and engage with qualities. Therefore, it is said that phenomena depend on mind, and awakening depends on phenomena.¹⁵⁶ Blessed One, this is one understanding of the Dharma that leads to the easy attainment of perfect awakening.
“Blessed One, there is another understanding of the Dharma held by some bodhisattvas:
5.16
‘Mind refers to the mind that engages equally in the benefit and happiness of all beings; those who lack such a mind act adversely toward beings. How so? A field of beings is a buddhafield for bodhisattvas. It is inappropriate to act adversely in a buddhafield in which the qualities of a buddha can be found and attained. They also think that good conduct and bad conduct occur in dependence on the basis of beings.¹⁵⁷ Maintaining bad conduct leads to birth in the lower realms, while maintaining good conduct leads to birth among gods and humans.¹⁵⁸ One becomes a blessed buddha by abandoning both.’ This is a bodhisattva’s understanding of the Dharma, which quickly leads to perfect awakening.
“Some understand the Dharma as follows: ‘Everything is included within the process of dependent arising; there is no phenomenon that is beyond dependent arising. What is a phenomenon that arises dependently? A phenomenon that arises dependently does not arise, as there is no phenomenon that can be intrinsically established. Rather, that which is mere description, mere convention, mere designation, mere symbol, and that which is limited to indicating the ultimate, is not nonexistent.’ This is an understanding of the Dharma of the Teacher and is the essence of the Dharma taught by all the buddhas.
“Blessed One, some bodhisattvas think, ‘This thing called birth is a term used to name a phenomenon.’ Thinking this, they correctly cannot identify a phenomenon to which the term birth can be applied. One who thinks this way thinks, ‘All phenomena are unarisen,’ and generates acceptance. Some think, ‘This thing called death is the cessation of a given present phenomenon.
5.17
Something is dead because it ceases.’ Once they have discerned this, they correctly cannot identify a phenomenon that can be described using the statement, ‘Something is dead because it ceases.’ This is an understanding of the Dharma, and an understanding of deathlessness.¹⁵⁹
“Blessed One, the minds of the blessed buddhas are not attached to anything, and they are gladdened by those who are without mental fixation.¹⁶⁰ Blessed One, the Dharma is unobscured. It is attained by those whose minds are unobscured. Blessed One, the equality of phenomena is awakening. It is realized by those who do not have minds that fail to recognize equality. Blessed One, one is bound to the extent that one seeks. Not seeking is liberation. Therefore, those who seek liberation should not get involved in any seeking. Blessed One, this is a discourse on the Dharma.
“Furthermore, Blessed One, the phrase ‘discourse on the Dharma’ is an expression of equality. It is an expression of the profound, an expression without grasping, an expression without basis, an expression without foundation, an expression without support, an expression of how things are, an expression of suchness, and an expression of unerring suchness. Blessed One, this is a discourse on the Dharma.”
The venerable Śāriputra next addressed the Blessed One: “Blessed One, based on my understanding of what the Blessed One said, I wonder, is there no Dharma discourse for those bodhisattva great beings who heard these instructions by the Thus-Gone One and the bodhisattva great beings, and upon hearing them, felt trust and conviction? Why do I ask? There is no Dharma discourse for the many people who lack interest, nor is there a Dharma discourse for those who do not take up the work.
5.18
Instead, there is a Dharma discourse for those who believe that the Dharma teachings of the noble ones are rare and precious, that they are medicine. Blessed One, there is a Dharma discourse for those who do not praise themselves or disparage others. Blessed One, there is a Dharma discourse for those who feel affection for the noble ones and who help the ignoble. There is a Dharma discourse for those who do not aggrandize themselves or regard others as beneath them. Blessed One, there is a Dharma discourse for those who regard those equal to them as equal, those not equal as equal, those neither equal nor not equal as equal, and those who do not hold concepts of being equal or unequal. Blessed One, there is a Dharma discourse for those who hear a single word and then take from it and understand the meaning and arrangement of a hundred thousand words, and who do not distinguish between text and meaning. Blessed One, there is a Dharma discourse for those who are neither calmed nor distracted after hearing the Dharma, who are neither bound nor free after hearing the Dharma, who neither accept nor reject after hearing the Dharma, who neither diminish nor increase after hearing the Dharma, who feel neither faith nor hostility after hearing the Dharma, and who neither remain in saṃsāra nor pass into nirvāṇa after hearing the Dharma.
“Blessed One, I wonder if there is a Dharma discourse for those who realize the basic nature through this Dharma discourse. Blessed One, do you consider what I have said to be in accord with the Dharma discourse already given?”
The Blessed One replied, “Śāriputra,
5.19
your Dharma discourse is in accord. Śāriputra, your explanation demonstrates an understanding of the Dharma teachings of the thus-gone ones of the past, future, and present.”
The venerable Mahāmaudgalyāyana next addressed the Blessed One: “Blessed One, bodhisattvas who think, ‘I should discourse on the Dharma,’ are incapable of discoursing on the Dharma. Why? Because they believe in a self and think, ‘I teach, they listen.’ Those lacking the perception of a self do not teach the Dharma after imputing a self, after imputing an other, or after imputing both. They do not teach after forming latent impressions. Why? Blessed One, it is because all imputations are imputations based on nothing. Blessed One, an imputed phenomenon does not substantially exist. To elaborate, the Dharma is an imputation made by bodhisattva great beings who understand imputations. How so? Blessed One, the imputations of a bodhisattva who understands imputations are similar to describing a magical illusion. Blessed One, an imputation is called an imputation, so what is meant by ‘imputation,’ Blessed One? It is an imputation to not reject emptiness and dependent arising; it is to be in accord with the unarisen and unceasing; it is the transcendence of ideas, concepts, and paradigms; it is the disruption of clinging to ‘I’ and ‘mine’; it is the clearing away of all adopted views. That is the imputation of bodhisattva great beings who understand imputation.
5.20
That which leads to this understanding of imputation is a discourse on the Dharma.
“Blessed One, a Dharma discourse, the one who discourses on the Dharma, and those who receive a Dharma discourse are all like this: they have the sole characteristic of being identified as the expanse of phenomena. I wonder if this is a discourse on the Dharma? Blessed One, do you consider my discourse on the Dharma in accord with those already given?”
The Blessed One said, “Maudgalyāyana, your Dharma discourse is in accord.”
The venerable Pūrṇa Maitrāyaṇīputra next addressed the Blessed One: “Blessed One, a Dharma discourse by one who seeks merit is a flawed Dharma discourse. Why? Blessed One, someone who is attached to the self has habitual adherence and creates karmic formations that are meritorious, demeritorious, and static.¹⁶¹ Someone who is attached to the self has habitual adherence and has not freed themselves from views or the holding of views. They are unable to heal themselves or others.¹⁶² Blessed One, how could someone who is unable to heal themselves or others give a discourse on the Dharma?¹⁶³ Blessed One, someone who seeks the Dharma neither seeks karmic formations that are meritorious, demeritorious, and static, nor does not seek them. Someone who seeks all phenomena neither seeks the aggregates nor does not seek them; they neither seek the elements nor do not seek them; they neither seek the sense bases nor do not seek them; they neither seek beings nor do not seek them;
5.21
they neither seek phenomena nor do not seek them; they neither seek what is true nor seek what is false; they neither seek sense objects nor do they seek what arises from them; they do not seek desire, anger, or dullness, nor do they seek to abandon them; they do not seek saṃsāra, nor do they seek nirvāṇa; they do not seek conflict, argument, or dispute, nor do they seek to remain silent; they do not seek emptiness, nor do they seek to adopt a view; they do not seek signlessness, nor do they seek concepts; they do not seek wishes, nor do they seek wishlessness; they do not seek the qualities of the buddhas, nor do they seek the qualities of ordinary people; they do not seek the Dharma, nor do they seek what is not the Dharma; and they do not seek the saṅgha of noble ones, nor do they seek the saṅgha of rival non-Buddhists.
“Blessed One, bodhisattva great beings who seek Dharma do not seek any kind of origin; the origin is in all phenomena. They do not seek any kind of liberation; liberation is in all phenomena. They are not attracted to anything, nor are they angry. They do not consider any phenomena to belong to them or to others. They do not grasp at any phenomena, nor do they reject them. Both grasping and rejection are faults. They do not accept or reject. Both accepting and rejecting are faults. Nothing brings them joy,
5.22
nor does anything make them unhappy. Both joy and unhappiness are faults. Blessed One, do you consider my discourse on the Dharma to be in accord with those already given?”
The Blessed One said, “Pūrṇa, your Dharma discourse is in accord.”
The venerable Mahākātyāyana next addressed the Blessed One: “Blessed One, I wonder if beings who act with the perception of what is and is not the Dharma, and discourse on the Dharma, are made haughty by their ignorance? Why? Blessed One, a child of good family who seeks the Dharma should correctly see what is genuinely not the Dharma. Blessed One, that which a bodhisattva correctly and genuinely sees as not the Dharma is the Dharma. Blessed One, the Dharma is not received from anything, nor is it revered in any way. There is no one on whom it depends, nor is it independent. Blessed One, the Dharma is not far away from anything or close at hand. The Dharma is not found in any land or in any direction. The Dharma is not applied to those with vast perspectives while not being applied to the inferior or average, nor is it applied to the inferior and average while not being applied to those with vast perspectives. Blessed One, the Dharma is not revealed through perceptions, nor it is revealed through nonperception. Why? Because the noble ones do not recognize anything that is free of perceptions that bind or nonperceptions that bind. Blessed One, there is no Dharma to reject, nor is there a Dharma to cultivate. One who transcends a Dharma that is rejected and cultivated is endowed with the Dharma.
5.23
Blessed One, why is the Dharma not something that is given and not something that is not given? Because it has no owner, one succeeds in it in the same way as they seek it out. Blessed One, one does not enter the Dharma as an object dear to the blessed buddhas, nor as something that is not dear to ordinary childish beings. Blessed One, the Dharma is revealed by those who are free of conceptual elaboration. It is not near to the buddhas and far from ordinary childish beings. The Dharma is understood in the same way it is sought out. Blessed One, I wonder if this is a discourse on the Dharma? Blessed One, do you consider my discourse on the Dharma to be in accord with those already given?”
The Blessed One said, “Kātyāyana, your Dharma discourse is in accord.”
The venerable Mahākāśyapa next addressed the Blessed One: “Blessed One, a Dharma discourse made by someone who seeks isolation is not a Dharma discourse. Blessed One, all phenomena are nondual, they remain isolated. Because they are free of mind, thought, and the mind consciousness, one phenomenon cannot be sought via another. Being free of searching, one phenomenon cannot be sought via another. Being free of doing, one phenomenon cannot be coordinated with another.
“Furthermore, Blessed One, the term used here, isolation, is a way of referring to nonduality. There are no phenomena of any kind apart from the nondual. Blessed One, all phenomena are nondual, and they have the nature of emptiness. They have the nature of being signless, wishless, unconditioned, unborn, and unarisen.
5.24
They are not acquired through pure characteristics, nor through impure characteristics. They are not acquired by those who are stingy, nor by those who privilege generosity. They are not acquired by those with poor discipline, nor by those who maintain their discipline. They are not acquired by those with harmful intentions, nor by those with abundant patience. They are not acquired by those who are lazy, nor by those who sustain their diligence. They are not acquired by those whose minds are distracted, nor by those who maintain meditative composure. They are not acquired by those with faulty insight, nor by those with proper insight. Those who have not acquired any phenomena are said to have acquired all phenomena. Those who are subject to conditioning do not engage in this kind of acquisition. Nor do those who are subject to the mind and duality, who maintain conceptual fixation, who wish for realization, who wish to abandon, who have an active mind, who are conceptually fixated on the Buddha, Dharma, or Saṅgha, or who consider saṃsāra and nirvāṇa to be separate.
“Furthermore, Blessed One, those who seek phenomena seek for nothing. Blessed One, those who do not seek phenomena seek the Dharma. Well-poised bodhisattvas are not conceptually fixated on what is or is not the Dharma. They similarly think, ‘That which is free of any vain imaginings is the Dharma. That which is free from any imputation of phenomena is the Dharma. That which is free of any mental aspiration is the Dharma.
5.25
That in which conceptual elaboration is quelled is the Dharma.’ I wonder if what I said here is a discourse on the Dharma? Blessed One, do you consider my discourse on the Dharma to be in accord with those already given?”
The Blessed One said, “Great Kāśyapa, your Dharma discourse is in accord.”
The venerable Subhūti next addressed the Blessed One: “Blessed One, the term dharma used here is a way of referring to what has no sound. Phenomena emit no sound. The eyes do not emit sound to forms, nor do the ears to sounds, the nose to scents, the tongue to tastes, the body to textures, or the mind to mental phenomena. Such is the Dharma. How is it that the eyes do not emit sound to forms? They do not come into contact. The eyes do not contact forms, the ears do not contact sounds, the nose does not contact scents, the tongue does not contact tastes, the body does not contact textures, and the mind does not contact mental phenomena. That which does not come into contact does not emit a sound.
“Blessed One, when there is no duality, sound is not emitted to phenomena.¹⁶⁴ Blessed One, all phenomena lack duality. One cannot be known or understood via another. They cannot be conceptualized or conceived of. They do not arise or come to an end. They do not diminish or increase. They are not attached or detached. They do not cycle in saṃsāra or pass into nirvāṇa. They belong to no one. They are nothing at all.¹⁶⁵ They cause neither anxiety nor attachment.¹⁶⁶ Blessed One, they are neither pollution nor purity. Blessed One, this is what I have understood, and this is what I have realized.
5.26
“Blessed One, my statement—‘This is what I have understood, and this is what I have realized’—is a transformation of the sense bases. But, Blessed One, one should not think ‘this is our transformation’ about the sense bases. A person who understands this will not argue with anyone, and a person who does not argue is a person who follows a mendicant’s Dharma.¹⁶⁷ A person who has taken up a mendicant’s Dharma neither does nor does not actively enter it from somewhere. They neither actively join nor do not join. They do not actively depart, gather together, diminish, or grow. They see everything as a way of the Dharma, and they see everything as a way of knowledge. They see the expanse of phenomena, and thus see everything as a source. But they correctly do not see anything that is a source. Otherwise, that which is merely a name, label, and convention would not be nonexistent. There is no name to be a name, no label to be a label, and no convention to be a convention. By seeing phenomena, the Buddha is seen. By seeing the Buddha, all beings are seen. By seeing all beings, causes and conditions are seen. By seeing causes and conditions, emptiness is seen. The seeing of emptiness is not seeing. Blessed One, to not see any phenomenon is to see correctly.¹⁶⁸ ¹⁶⁹ Blessed One, those who see in this way neither please nor displease the buddhas. They neither please nor displease the Dharma. They neither please nor displease the saṅgha.
“Blessed One, if bodhisattvas with this kind of patience do not even dispute with māras, they certainly will not dispute with those who are aligned with the Dharma.
5.27
That does not happen. When a person recognizes that all expressions are a matter of personal perspective, there is no one to dispute with. Because there is no one to dispute with, there is no one to emit sounds with. To possess the quality of being soundless is to possess all qualities. ‘To possess all qualities’ means that one will be equivalent with all qualities. One rests evenly and experiences patience evenly. Therefore, we speak of someone who ‘possess all qualities.’ Nothing goes anywhere, nor does anything come from anywhere. Thus, one ‘possesses’ them. Blessed One, bodhisattvas who possess all such qualities either speak very little or speak all the time, but they all discourse on the Dharma and succeed in benefiting all beings. Blessed One, do you consider my discourse on the Dharma to be in accord with those already given?”
“Subhūti,” replied the Blessed One, “your Dharma discourse is in accord. Subhūti, when you spoke this Dharma discourse dust fell away from the Dharma eyes that see phenomena for five thousand monks and they became stainless and pure. Five thousand gods generated the intention to awaken to unsurpassable, completely perfect buddhahood. Bodhisattvas who heard this Dharma discourse of yours knew for themselves that they had attained the ocean of Dharma. They saw for themselves that it was meaningful and fruitful. Subhūti, this is a sublime Dharma discourse of all the thus-gone ones.”
The venerable Aniruddha next addressed the Blessed One: “Blessed One, a Dharma discourse on any phenomena in syllables is a Dharma discourse. Why? A syllable is unchanging, which is why it is called ‘imperishable.’¹⁷⁰ Blessed One, any statement is basically composed of syllables. Therefore, Blessed One, those individual syllables are inherently unsounding and externally unsounding.
5.28
Those emitted sounds do not think, “We will emit such-and-such a sound.’ Blessed One, syllables do not diminish or increase. Bodhisattvas use the equality of syllables to understand the equality of all phenomena. Bodhisattvas who understand the equality of all phenomena in this way feel no anger toward any sound, but rather hear all sounds as the sound of the Dharma. They hear all sounds as the sound of emptiness, signlessness, wishlessness, the expanse of phenomena, and of the limit of reality. There are absolutely no phenomena that contradict the realization of omniscience. There are absolutely no phenomena to be found that contradict awakening to buddhahood. In fact, they find nothing that obscures any phenomena. They find no obstruction to that which is related to the awakening of buddhahood. They correctly do not see any phenomena to reject or accept. They also correctly do not see beings but are not disinclined to act for their benefit.
“Blessed One, bodhisattva great beings who have such patience attain profound confident eloquence. What is profound confident eloquence? It is something that śrāvakas and pratyekabuddhas do not realize. Bodhisattvas also attain beneficent confident eloquence. What is beneficent confident eloquence? It is that by which they become able to benefit all beings and which does not cease to be beneficial. They also attain an appropriate confident eloquence. What is appropriate confident eloquence? Making exactly the right kinds of statements that will make beings happy is what is called ‘appropriate confident eloquence.’ They also attain swift confident eloquence. What is swift confident eloquence? It is that by which they swiftly tame beings. They also attain effective confident eloquence.
5.29
What is effective confident eloquence? It is that which uninterruptedly liberates beings. They also attain shared confident eloquence. What is shared confident eloquence? It that by which they speak in unison with the buddhas. They also attain productive confident eloquence. What is productive confident eloquence? It is the arising of an eloquence that allows them to speak over a hundred thousand words when uttering just one. They also attain concise confident eloquence. What is concise confident eloquence? It is that through which they know and teach everything with only symbols. They also attain an easy confident eloquence. What is easy confident eloquence? It is that which disciples never get tired of hearing. They also attain a clever confident eloquence. What is clever confident eloquence? It is that which does not transgress the intentions of the buddhas. They also attain the confident eloquence of discipline. What is the confident eloquence of discipline? It is that which does not produce arrogance or carelessness. They also attain the confident eloquence of peace. What is the confident eloquence of peace? It is that which pacifies self and other. They also attain the confident eloquence of words. What is the confident eloquence of words? It is that which tames beings according to the Śrāvaka Vehicle. They also attain the confident eloquence of isolation. What is the confident eloquence of isolation? It is that which tames beings according to the Pratyekabuddha Vehicle. They also attain exalted confident eloquence. What is exalted confident eloquence? It is that which tames beings according to the Great Vehicle. They also attain uncommon confident eloquence. What is uncommon confident eloquence? It is that which articulates statements that are unadulterated, powerful, and fearless. They also attain the confident eloquence of meditative calm. What is the confident eloquence of meditative calm? It is that which makes statements about the factors of awakening. They also attain the confident eloquence that does not chastise. What is the confident eloquence that does not chastise?
5.30
It is that which satisfies beings. They also attain the confident eloquence of causes and conditions. What is the confident eloquence of causes and conditions? It is that which defeats all opponents. They also attain the confident eloquence of teaching. What is the confident eloquence of teaching? It is that by which they teach Dharma to the four assemblies without anxiety.
“Blessed One, I wonder if what I said here is a discourse on the Dharma? Blessed One, do you consider my discourse on the Dharma to be in accord with those already given?”
The Blessed One replied, “Aniruddha, your Dharma discourse is in accord.”
The venerable Rāhula next addressed the Blessed One: “Blessed One, a bodhisattva who seeks a Dharma discourse should look for someone who upholds the Dharma. Why? Blessed One, realization of the Dharma comes from those who uphold the Dharma. Thus, those who strive in their search for the Dharma search for those who uphold the Dharma. Why? Blessed One, the Dharma comes from those who prioritize the Dharma, not those who prioritize material goods. It comes from those who take no interest in their body and health, who look beyond the world, and who long for solitude. It does not come from those who are fascinated¹⁷¹ by towns, cities, and markets. It comes from those who are easy to get along with, not from those who are not. It comes from those who are not prideful, not from those who are puffed up with pride. It comes from those who are sensitive, not from those who are stubborn. It comes from those who are good-natured and gentle, not from those whose mindstream is damaged. It comes from those whose minds are withdrawn, not from those whose minds are attached. It comes from those who expose evil deeds, not from those who conceal them.
Linked texts (1)
- འཕགས་པ་ཆོས་ཡང་དག་པར་སྡུད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan