འཕགས་པ་ཆས་ཡང་དག་པར་སྡད་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 7
The Dharma Council 7
- Language
- English
7.2
As another analogy, Blessed One, once the sun¹⁹² has risen, the activities of beings multiply. Likewise, Blessed One, wherever great compassion has arisen, the other Dharma activities that bring about awakening also multiply.¹⁹³ As another analogy, Blessed One, wherever there is the life faculty, the other faculties also appear. Likewise, Blessed One, wherever great compassion is present, all the other factors that bring about awakening are present. Blessed One, this is a discourse on the Dharma.”¹⁹⁴
The bodhisattva Dṛḍhamati said, “Blessed One, perfect intention is the root of all qualities.¹⁹⁵ Those who lack intention are far removed from all the qualities of the buddhas. When there is perfect intention, Blessed One, the Dharma¹⁹⁶ will arise from the center of space, from a wall, or from trees when a buddha is not present. For bodhisattvas with pure intention, all advice and instructions spring from the activity of their own minds. Therefore, Blessed One, bodhisattvas should perfect intention.
“As an analogy, Blessed One, a person with legs can walk. Likewise, Blessed One, a person with intention has the qualities of a buddha. As another analogy, Blessed One, a person with a head, the best of limbs, has life. Likewise, Blessed One, a person with intention has the awakening of a buddha. As another analogy, Blessed One, a person who has life has wealth. Likewise, Blessed One, a person who has intention has the wealth of buddhahood. As another analogy, Blessed One, where there is firewood a fire can be lit, but where there is no wood a fire cannot be lit.
7.3
Likewise, Blessed One, the qualities of buddhahood ignite for bodhisattvas with intention, but not for those who do not. As another analogy, Blessed One, rain falls where storm clouds gather. Rain does not fall where they do not. Likewise, Blessed One, where there is intention the qualities of the Buddha develop, but they do not where there is no intention.¹⁹⁷ As another analogy, Blessed One, a tree with a rotten root will not yield flowers and fruit. Likewise, Blessed One, perverted intentions will not yield virtuous qualities.
“Therefore, Blessed One, bodhisattvas who seek the awakening of a buddha will hold firm to their intention, guard it carefully, and purify it thoroughly.¹⁹⁸ ¹⁹⁹ Blessed One, this is a discourse on the Dharma.”
The bodhisattva Excellent Discipline²⁰⁰ said, “Blessed One, a bodhisattva does not disturb phenomena in any way. Blessed One, bodhisattvas control their own minds. Blessed One, all a bodhisattva’s buddha qualities are dependent on their own mind. If bodhisattvas were to disturb some phenomenon, it would require great difficulty for them to attain acceptance that phenomena do not arise. Blessed One, bodhisattvas who do not disturb phenomena and cultivate meditative stability will continue without decline, and they will cause no offense to the thus-gone ones. They realize that all the qualities of a buddha depend on their own mind, and they will do nothing to agitate it. They see that all phenomena, like the mind, arise through dependent arising.
7.4
They see that all phenomena are illusory in the same way they see the mind as illusory. They correctly see all phenomena in the same way that they correctly see that the mind is neither internal, external, nor both. They see that all phenomena are like the mind in being without form, indescribable, unimpeded, unmanifest, unknowable, without support, and without basis.
“Bodhisattvas who see these things have attained mental equanimity. Because of attaining this mental equanimity, they do not conceptualize, regress, give up, cling, or aspire. They do not cling to what they do not wish for, they do not grasp at what they do not cling to, and they do not become afflicted. Bodhisattvas free of affliction teach with all the qualities of a buddha. Blessed One, this is a discourse on the Dharma.”
The bodhisattva Gaganagañja said, “Blessed One, bodhisattvas do not speak words that harm beings. They do not speak words that hurt others. Bodhisattvas do not speak words that others will not understand. They do not speak words that do not have meaning for others or that are meaningless. They do not speak words that do not foster knowledge. They do not speak words that fail to penetrate the hearts of beings, that are not intelligible to ordinary people,²⁰¹ or that are not pleasing to the ear.²⁰² And they do not speak words that are ambiguous. Blessed One, bodhisattvas do not speak words that do not bring about an understanding of emptiness. Why? Because words that bring about an understanding of emptiness are the best of all words.
“Blessed One, it is unobstructed great compassion to see that all phenomena are empty,
7.5
unmoving, nondual, and free of duality while not rejecting any activity on behalf of beings. Also, those whose conduct is based on unobstructed great compassion train in the trainings of the buddhas, and those who train in the trainings of the buddhas attain the sky treasury.²⁰³ They then give away whatever they receive from the sky treasury without perceiving a difference between munificence and stinginess, discipline and poor discipline, patience and animosity, diligence and laziness, meditative stability and distraction, or insight and poor insight. They do not aspire for buddhahood, nor do they reject the ways of ordinary beings.
“As an analogy, Blessed One, the waters that flow into the great ocean become uniformly salty. Likewise, for bodhisattvas who are wise about ultimate truth, all phenomena that appear are uniformly liberated. As another analogy, Blessed One, the sun illuminates all things. Likewise, Blessed One, bodhisattvas illuminate all phenomena with their insight.
“Blessed One, there is no contradiction in all things being emptiness. Blessed One, bodhisattvas who understand this correctly see all phenomena as awakening. Those who correctly see all phenomena as awakening and who say very little know everything as the word of the Buddha. Those who understand this teach without attachment, and those who teach without attachment are known to have unobstructed confident eloquence.
7.6
Blessed One, this is a discourse on the Dharma.”
Youthful Mañjuśrī next addressed the Blessed One: “If a bodhisattva were to define the perfections, Blessed One, mistaken worldly people would say, ‘A bodhisattva is defined by the perfections.’ If, Blessed One, a bodhisattva were defined by the perfections, all beings would also be bodhisattvas. Blessed One, bodhisattvas cultivate and understand the perfections. Once they have been cultivated, they then explain them to others. For that reason, Blessed One, bodhisattvas are said to cultivate an unborn path, present an unarisen path, and express the inexpressible. Blessed One, bodhisattvas are not protected by the perfections; rather, they protect the perfections. For that reason bodhisattvas are said to uphold the sublime Dharma. Blessed One, bodhisattvas are not held by the perfections; rather, bodhisattvas uphold the perfections. For this reason they are said to be Dharma holders.
“Blessed One, because all phenomena are essentially stainless, they are without fault. Blessed One, because all phenomena are devoid of beings and the self, they have no basis. Blessed One, because no phenomena are involved in accepting and rejecting, they have no mind. Blessed One, because no phenomena are undertaken, they have no thought process. Blessed One, because no phenomena begin, they do not age. Blessed One, because all phenomena neither move nor do not move, they are free of going.
7.7
Because no phenomena live, they do not die. Because no phenomena are food, they do not nourish. Because all phenomena are created through aggregation, they are not substantial. Because all phenomena are inseparable from the expanse of phenomena, there is no inferiority. Because no phenomena are embodied, they are not divisible. Because all phenomena are equal to the limit of reality, it is as if they are indestructible.
“Blessed One, bodhisattvas who understand this understand the true state of all phenomena. Those who understand the true state of all phenomena understand emptiness. Those who understand emptiness have no quarrel with anyone. Those who have no quarrel with anyone maintain the way of a medicant. Those who maintain the way of a mendicant do not maintain anything.²⁰⁴ Those who do not maintain anything do not get lost in sense objects. Those who do not get lost in sense objects have no faults. Those who have no faults are the dharmakāya. Those who are the dharmakāya are thus-gone ones. Those who are thus-gone ones speak nondualistically. Those who speak nondualistically do not abandon saṃsāra and do not attain nirvāṇa. Instead, they teach the abandonment of all conceptual constructions.
“Blessed One, this is a discourse on the Dharma. It is a discourse on the unerring. It is a discourse on emptiness. It is a discourse on the signless, wishless, uncompounded, unproduced, unarising, and unborn. It is a discourse on the Great Vehicle. It is a discourse on the great turning of the wheel of Dharma. It is a discourse on the great perfections. It is a discourse on the great bodhisattva levels. It is an unmistaken discourse on all phenomena.
7.8
“Blessed One, bodhisattvas who have received this discourse on the Dharma become universal monarchs who are established on the path of the ten virtues. They become merchant captains who create virtue for all beings. They become great householders who critique their home. They become Indra, king of the gods, who is dedicated to the vigilance of the gods. They become Brahmā, who is established in the boundless dhyānas. They become world guardians whose minds are not tainted by worldly phenomena. They become mendicants who refrain from argument. They become brahmins who know about the Egg of Brahmā.²⁰⁵
“They will be tamed, as will their followers. They will be calm, as will their followers. They will be refined, as will their followers. They will go everywhere there are those who have attained great power. They will become great Dharma reciters who cut through all doubt. And they will be fearless because their afflictive emotions are exhausted. Blessed One, this is a discourse on the Dharma.”
The Blessed One then spoke to Youthful Mañjuśrī: “Mañjuśrī, any beings who understand what you, these bodhisattvas, and the great śrāvakas have said do not have meager roots of virtue. They have not served a single buddha. They are not the result of a single root of virtue. Why? Mañjuśrī, the awakening of the thus-gone ones is profound. It is known by those who are astute and learned. Mañjuśrī, this way of the Dharma will not be heard by those with meager roots of virtue, and those who do will not believe it. It will be heard by those who have experienced it physically, and who are supported by a spiritual friend.
7.9
They will grasp it and will attain acceptance.
“Mañjuśrī, there are no buddhas who did not follow this way of the Dharma. Mañjuśrī, all of the blessed buddhas who have reached perfect awakening—equal in number to grains of sand in the Gaṅgā River—have reached perfect awakening after following this way of the Dharma. Mañjuśrī, those who seek awakening without relying on this way of the Dharma should know they are grasping for the sky.²⁰⁶ If it is not possible to attain the corresponding type of acceptance without relying on this way of the Dharma, what need to mention unsurpassable, completely perfect awakening? My śrāvakas who are liberated from the two factors, who have meditative stability in the eight liberations, and who have attained correct discernment did so by following this way of the Dharma.
“Mañjuśrī, it would not be better²⁰⁷ to have faith in another system and be born in the higher realms than to hear about this way of the Dharma, think negatively about it, and then be born in the lower realms. Why? Because, Mañjuśrī, those who are born in the hell realms after hearing about this way of the Dharma will very quickly be freed from them.²⁰⁸ That is not the case for those who are born in the higher realms.
“Mañjuśrī, bodhisattvas will hear about this way if they meet four criteria. What are the four? They have heard it in the past and rejoiced in it afterward, they attained stability through the great roots of virtue, they are guided by a spiritual friend, and they have perfect learning and discipline. Mañjuśrī, bodhisattvas who meet these four criteria will hear about this way.
“Mañjuśrī, bodhisattvas will hear about this way if they meet another four criteria. What are the four? They energetically orient their minds to this way,
7.10
are fearful of karma, make aspirations, and are naturally sincere, gentle, and easy to get along with. Mañjuśrī, bodhisattvas who meet these four criteria will hear about this way.
“Mañjuśrī, bodhisattvas will not abandon this way upon hearing about it if they meet four criteria. What are the four? They make aspirations to awaken, have attained acceptance, maintain a correct view, and are irreversibly on their way to unsurpassable, completely perfect awakening. If they possess these four criteria, they will not abandon this way upon hearing about it.
“Mañjuśrī, bodhisattvas will develop trust upon hearing about this way if they meet four criteria. What are the four? They have perfect learning, have perfect insight, have meditative stability in emptiness, and have attained the power of dhāraṇī. If they possess these four criteria, they will develop trust upon hearing about this way.
“Bodhisattvas will gain realization upon hearing about this way if they meet four criteria. What are the four? They have gathered the requisite of merit, they have gathered the requisite of learning, they have gathered the requisite of wisdom, and their minds have become pliable through the dhyānas. If they possess these four criteria, they will gain realization upon hearing about this way.
“Bodhisattvas will receive the prophecy of their unsurpassable, completely perfect awakening of this way upon hearing about this way if they meet four criteria. What are the four? They correctly see that all forms are forms of the Buddha; they hear about all ways as the way of the Buddha; they are free of wishes, even to the point of not wishing to awaken to buddhahood;²⁰⁹ and they do not turn away from great compassion. Mañjuśrī, bodhisattvas who meet these four criteria are prophesied to reach unsurpassable, completely perfect awakening.
7.11
“Mañjuśrī, bodhisattvas should therefore constantly listen to this way. Those who wish to quickly escape should listen to this way. Bodhisattvas who wish for the status of being prophesied should listen to this way. Those who wish to purify the obscurations of karma, the obscurations of the afflictive emotions, the cognitive obscurations, and impediments to progress should listen to this way. Those who wish to make an unsurpassable offering to the Thus-Gone One should listen to this way. Those who wish to uphold the sublime Dharma should listen to this way. Mañjuśrī, I will prophesy the unsurpassable, completely perfect awakening of those beings who hear this way and adopt it, do not abandon it, and do not disparage it.”
At that moment the bodhisattva great being Nirārambha unfastened a pearl necklace worth a hundred thousand²¹⁰ and cast it toward the Blessed One. He then said, “Blessed One, through the Dharma of giving, may all beings become exactly like the thus-gone, blessed, completely perfect Buddha.” The pearl necklace then became a mansion directly above the Blessed One’s head that was visible to both gods and humans. It was a beautifully decorated square palace that had not been previously seen or heard about by the great śrāvakas, bodhisattvas, Indra, Brahmā, or the world guardians. It followed the Blessed One as he moved and remained in place when he sat. The great crowd of gods and humans were astounded and amazed; filled with wonder, they joined their palms above their heads. They then bowed toward the Blessed One and remained there, wide-eyed.
The bodhisattva great being Nirārambha felt amazed and delighted.
7.12
He adjusted his upper robe on one shoulder, knelt down on his right knee, touched the Blessed One’s feet, and bowed. He then faced the Blessed One, joined his palms, bowed slightly, and praised him directly with these verses:
“You are a repository of all the various qualities,
The sole protector of beings on earth and in the heavens.
Well-Gone One, you delight in peace and tranquility.
You have no equal in the world—how could you be surpassed?
“Your intellect is even, unwavering, and harmonizing.
Lord, your mind bears great compassion.
Like the sky, your mind remains unsullied,
Equally beneficent;²¹¹ your words and deeds are true.
“You have no enemies or friends,
Nor, Lord, do you feel joy or despair.
Like a doctor you tend to the care of beings,
Acting without concept while arousing compassion.
“Asuras, gods, nāgas, garuḍas, and yakṣas
Take refuge in you and find peace.
Protector, you are beneficent in the three existences.
I seek refuge in you, Sage.
“Well-Gone One, you do not see the uncompounded.
Of peaceful mind, you still see no qualities in peace.
Rejecting the ways of both, you hold no concepts—
Lord, you pass into nirvāṇa and then act in the world.
“Your tranquility is unfathomable like the ocean,
You know the qualities of the ten strengths,
And your qualities are boundless as the earth and sky.
I join my hands and bow my head to you, protector.
“You neither swim nor sink in the river of existence.
Best of beings, you are not carried away²¹² nor stay in place.
You alone²¹³ crossed over the ocean of existence;
I bow before you of incomparable oceanic mind.
“Like a lotus you are not sullied by water;
On earth, you teach liberation from worldly ways.
Your knowledge is unequaled by anyone—
I take refuge in you of unmatched intellect.
“There is not the slightest thing here you do not know.
7.13
Utterly fearless with your ten strengths,
You announce, ‘There is no one like me in saṃsāra.’
Thus are you uniquely heroic.
“Those who are vessels for your nectar-like words
Are, simply put, fearless about existence.
Sublime doctor, world protector worthy of worship,
I take refuge in you, compassionate one.”
The bodhisattva Nirārambha then addressed the Blessed One: “The Blessed One knows my intent. Blessed One, I do not make this offering for my own sake. Rather, through the roots of virtue from this offering of a pearl necklace and praise to the thus-gone, blessed, completely perfect Buddha, may all beings attain buddhahood, Blessed One. This is my intention, Blessed One.”
At that, the Blessed One smiled. As is a basic truth of the blessed buddhas, when the blessed Buddha smiled, light rays of various colors and hues—blue, yellow, red, white, crimson, and crystal-clear—emerged from the Blessed One’s mouth, illuminated the boundless expanse of world systems, and brought peace to beings tormented in the lower realms. After gratifying gods and humans, the light rays returned, circled the Blessed One many times, and descended into the crown of his head. The entire assembly also saw the light rays and experienced awe, delight, happiness, and bliss. They joined their palms, bowed while facing the Blessed One, and sat down. They wondered, “What prompted the Blessed One’s smile?”
The venerable Ānanda then rose from his seat, adjusted his upper robe on one shoulder, and knelt down on his right knee.
7.14
Facing the Blessed One, he joined his palms, bowed, and asked the Blessed One in verse about the meaning of his smile:
“When you smiled, Great Hero,
The gods and humans of this world,
Perplexed by your smile,
Stopped and stared.
“Hero free of desire,
Omniscient Guide,
You do not smile without reason.
Faultless One, tell us the meaning of your smile.
“Light shines from the mouth of the Sage,
Clear, pure, and astonishing.
Gods, humans, and denizens of the lower realms
Are gladdened by its touch.
“Great Being, from your mouth
Shine forth rays of light.
Tell us about their meaning.
Compassionate One, please explain.
“Rays of light, white in color,
Shine elegantly from between your teeth.
How do these solar rays,
Dawning with exceptional beauty,
Delight the world,
Which until then had been dark as soot?
“Compassionate Protector
Whose eon is at hand,
Free from desire, you do not smile
Without reason or purpose.
“Give us the prophecy out of compassion,
Please dispel our doubts.
“The light that left your mouth,
Once again returned,
And then descended into
The World Protector’s crown
“Has, like lightning,
Painted boundless virtue in the sky.
Guide, all of this reveals
The conduct of an omniscient one.”
The Blessed One then addressed the venerable Ānanda: “Ānanda, the bodhisattva great being Nirārambha will reach buddhahood in twelve eons. During the eon Praised by the Gods he will become the buddha named Great Light in the world Great Joy. He will be perfect in knowledge and conduct, a well-gone one, a world-knower, and a charioteer for people to be tamed.
7.15
He will be unsurpassed, a teacher of gods and humans, a blessed buddha. Ānanda, the Thus-Gone One Great Light will have a lifespan that lasts one eon, while the lifespan of those bodhisattvas²¹⁴ will last twelve intermediate eons. Ānanda, as a comparison, the enjoyments and activities of beings in that buddhafield will be just like those of the gods in the Heaven of Controlling Others’ Emanations.”
The venerable Subhūti then addressed the bodhisattva great being Nirārambha: “Child of good family, the Blessed One prophesied that you will become a buddha and easily achieve success.”
The bodhisattva Nirārambha asked, “Honorable Subhūti, do you know who here will become a buddha?”
“Child of good family,” replied Subhūti, “I do not clearly see the qualities of those who will become buddhas.”
“Honorable Subhūti, if you do not clearly see the qualities of those who will become buddhas, are you not undermining your statement, ‘You have been prophesied to become a buddha’?” asked Nirārambha.
“Child of good family,” replied Subhūti, “the Blessed One prophesied that you would become a buddha, did he not?”
Nirārambha said, “Honorable Subhūti, the Blessed One said the words ‘become a buddha’ fully knowing what was meant. What meaning is it that is fully known to a thus-gone one? The thus-gone ones do not prophesy about bodhisattvas who aspire to awaken. The thus-gone ones prophesy about bodhisattvas who do not aspire to awaken. Therefore, the Blessed One, fully knowing what was meant, said ‘become a buddha’ in order to develop the roots of virtue of beings.
7.16
What were you thinking of when you said ‘become a buddha’?”
“Child of good family,” replied Subhūti, “the conventions used by the Blessed One’s śrāvakas are the same conventions used in the world.”
“Honorable Subhūti, noble ones do not use worldly conventions,” countered Nirārambha. “Why? The conventions of the noble ones are true, while worldly conventions are false. Therefore, honorable Subhūti, it is not appropriate to speak to noble ones using false worldly conventions. Honorable Subhūti, worldly beings should be protected, but they are scared of the ultimate. Noble ones therefore compassionately set aside the authentic truth and use false conventions with foolish beings. They are not appropriate for noble ones. Noble ones take joy in the authentic truth, and therefore speak the truth with noble ones. What is the truth of the noble ones? Honorable Subhūti, complete awakening is the truth of the noble ones. All phenomena have the nature of awakening. This is the truth of the noble ones.”
Subhūti then asked, “Child of good family, is the truth of the noble ones not the four truths—the truth of suffering, the truth of origin, the truth of cessation, and the truth of the path?”
The bodhisattva Nirārambha replied, “Honorable Subhūti, is suffering not compounded?”
“That is correct, suffering is compounded,” said Subhūti.
The bodhisattva Nirārambha then asked, “Honorable Subhūti, did not the Blessed One say that anything compounded is a false and deceptive phenomenon?”
“So he did, child of good family,” replied Subhūti.
The bodhisattva Nirārambha then asked, “If suffering is compounded and thus false, what makes you think suffering is a truth of the noble ones?”
“Child of good family,” replied Subhūti, “suffering is compounded and thus false.
7.17
Truth is knowing suffering.”
Nirārambha then asked, “If suffering is compounded, false, deceptive, and unreal, then how would knowing it be truly appropriate?
“Indeed, child of good family,” replied Subhūti.
The bodhisattva Nirārambha then asked, “Honorable Subhūti, in what sense is your knowing of suffering a truth of the noble ones?”
“Child of good family,” replied Subhūti, “if cessation is uncompounded, how is it not the truth of the noble ones?”
The bodhisattva Nirārambha then asked, “Honorable Subhūti, is cessation itself the truth of cessation, or the ceasing of some other phenomenon? Because of the cessation of what is it the truth of cessation?”
“Child of good family,” replied Subhūti, “it is called ‘the truth of cessation’ because of the cessation of suffering.”
The bodhisattva Nirārambha then asked, “Did the elder Subhūti not say that suffering is a compounded, false, and deceptive phenomenon?”
“Indeed, child of good family,” replied Subhūti.
The bodhisattva Nirārambha then asked, “Honorable Subhūti, if there is no cessation for a phenomenon that is false and incorrect, in what sense does your suffering cease?”
Once that had been said, the venerable Subhūti said to the bodhisattva great being Nirārambha, “Child of good family, I rejoice in your confident eloquence. May all beings also attain your confident eloquence. Child of good family, what is the truth for bodhisattvas? What truth do they clearly comprehend?”
“Honorable Subhūti,” replied the bodhisattva Nirārambha, “there is no contradiction between any phenomena and the mode of the truth. Therefore, the clear comprehension of all phenomena is the clear comprehension of the truth.
7.18
Honorable Subhūti, all phenomena arise dependently. The clear comprehension of dependent arising is the clear comprehension of the truth. All phenomena are empty. Understanding emptiness is the truth. The clear comprehension of emptiness is the clear comprehension of the truth. All phenomena are unarisen. Understanding nonarising is the truth. The clear comprehension of nonarising is the clear comprehension of the truth. Honorable Subhūti, when there is comprehension of the truth, no phenomena are established or rejected. Honorable Subhūti, the bodhisattvas’ clear comprehension of the truth does not involve any phenomena. This, honorable Subhūti, is the bodhisattvas’ clear comprehension of the truth.
“Honorable Subhūti, what we call ‘truth’ is another way of referring to the quality of being unchanging. Honorable Subhūti, even the slightest concept is mistaken, while being free of concepts is liberation. Honorable Subhūti, because the Blessed One said ‘become a buddha,’ you then said ‘easily achieve success.’ But, honorable Subhūti, the prophecy is not given to those who will easily achieve success; it is given to those who will not easily achieve success, to those for whom success does not exist. The prophecy is given to those who take no joy in success and feel no dejection in failure. The prophecy is given to those who do not leave saṃsāra behind while attaining nirvāṇa. The prophecy is given to those who do not leave the phenomena of ordinary people behind while reaching certainty. The prophecy is given to those who feel no joy when hearing the prophecy.”
“What you have understood is profound,” said Subhūti.
“Honorable Subhūti,” said Nirārambha, “profound is the understanding of those who recognize their understanding upon realization.”
“It is hard to see this understanding,” said Subhūti.
“Honorable Subhūti,” said Nirārambha, “those who wish to can see it.”
“This understanding is difficult to realize,”
7.19
said Subhūti.
“Honorable Subhūti,” said Nirārambha, “those who make no effort can.”
Subhūti asked, “Child of good family, who can apply this way?”
“This way of the Dharma will sound in the ears of those who honored many buddhas, who did not fail to generate roots of virtue, and who honored the manifestations of the buddhas,” replied Nirārambha.
Subhūti asked, “Child of good family, how are the buddhas honored?”
“They are served through one’s behavior,” replied Nirārambha.
Subhūti asked, “How do you know that one is maintaining correct behavior?”
“When one is not adversarial to beings,” replied Nirārambha.
Subhūti asked, “How is one not adversarial to beings?”
“Not giving up either great love or great compassion,” replied Nirārambha.
Subhūti asked, “What is the great love of bodhisattvas?”
“It is to give away one’s body, life, and roots of virtue to all beings without the expectation of reward,” replied Nirārambha.
Subhūti asked, “What is the great compassion of bodhisattvas?”
“It is to wish, from the very outset, for the awakening of all beings, not for one’s own,”²¹⁵ replied Nirārambha.
Once this instruction had been explained, seventy-six thousand living beings developed the mind intent on unsurpassable, completely perfect awakening, and the minds of two hundred monks were freed from the contaminants without further clinging.
Also present in the assembly at that time there was a devaputra named Excellent Mind, who addressed the Blessed One: “Blessed One, what is the core support of a bodhisattva’s awakening to buddhahood?”
The Blessed One answered, “Devaputra, the core support for awakening to buddhahood is to develop the mind that has perfect intent.”
The devaputra Excellent Mind asked,
7.20
“In that case, what falls within the scope of generating the mind set on awakening?”
“Devaputra,” answered the Blessed One, “generosity, when one is oriented to not expect a result, falls within that scope. Uncorrupted discipline, when one is oriented toward nonconceptual discipline, falls within that scope. Patience, when one is oriented toward the quality of nonduality, falls within that scope. Diligence, when one is oriented toward not pursuing anything, falls within that scope. Meditative stability, when one is oriented toward all the qualities of deep meditative attainment, falls within that scope. Insight, when one is oriented toward the absence of conceptual elaboration, falls within that scope.
“Seeking out learning, when one is oriented toward the inexpressible, falls within that scope. Meditative calm, when one is oriented toward deep calm and tranquility, falls within that scope. Meditative insight, when one is oriented toward the indemonstrability of all phenomena, falls within that scope. The applications of mindfulness, when one is oriented toward nonrecollection and nonattentiveness, falls within that scope. The correct abandonments, when one is oriented toward the unfabricated, fall within that scope. The bases of miraculous power, when one is oriented toward ending all aspirations, fall within that scope. The powers, when one is oriented toward the qualities of transcending the powers, fall within that scope. The ten strengths, when one is oriented toward the quality of inseparability, fall within that scope. The branches of awakening, when one is oriented toward awakening to buddhahood, fall within that scope.
“The path, when one is oriented toward rescuing beings who have embarked on bad paths, falls within that scope. The act of ripening beings, when one is oriented toward all phenomena, falls within that scope. The act of taming, when one is oriented toward training in the taming of all phenomena, falls within that scope.
7.21
The perfections, when one is oriented toward not being attached to far or near, fall within that scope.²¹⁶ Saṃsāra, when one is oriented toward nirvāṇa, falls within that scope. Nirvāṇa, when one is oriented toward constructs, falls within that scope. Birth, when one is oriented toward the unborn and unarisen, falls within that scope. The aggregates, when one is oriented toward being free of the afflictive emotions, fall within that scope. The elements, when one is oriented toward inseparability, fall within that scope. The sense bases, when one is oriented toward the sense bases of the noble ones, fall within that scope.
“Listening to the Dharma, when one is oriented toward contemplation, falls within that scope. Teaching the Dharma, when one is oriented toward the inexpressible, falls within that scope. The manifest physical body, when oriented toward the dharmakāya, falls within that scope. Turning the wheel of Dharma, when oriented toward not engaging or withdrawing, falls within that scope. Śrāvakas, when oriented toward the qualities of buddhahood, fall within that scope. Pratyekabuddhas, when oriented toward the conduct of buddhas and bodhisattvas, fall within that scope. Devaputra, this is the scope of a bodhisattva’s conduct.”
The devaputra Excellent Mind then asked, “What are the guidelines for a bodhisattva?”
The Blessed One replied, “It is to not look for one’s own happiness and to bring happiness to other beings. It is to remain in saṃsāra with discipline, learning, and vigilance, and to remain in nirvāṇa while not forsaking great compassion. It is to have nirvāṇa in the palm of one’s hand but elect not to attain it. It is to adhere to the ways of saṃsāra in order to ripen beings. It is to protect all beings, trust in them all equally,²¹⁷
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inspire trust in them equally, and be impartial toward them. It is to be magnanimous,²¹⁸ to teach without material concerns, and to know what is appropriate in a given context. It is to delight in solitude while engaging the mind appropriately. It is to sit before many people, teaching the true Dharma tirelessly. It is to live in towns and cities with a loving attitude. It is to take no delight in gain and respect and to avoid worldly distractions. It is to speak logically, sweetly, and gently. It is to worship the Buddha, Dharma, and Saṅgha with all types of objects. It is to speak sincerely, not scowl, and to continually take joy in serving the aims of others. It is to always be without attachments and to take no joy in any form of grasping. It is to remain close to people who are noble and abandon the ignoble. It is to hold the Buddha as dear as oneself, cherish the Dharma as much as life itself, and to cherish practice as much as that most excellent of limbs, the head.
“It is to be content with one’s robes, alms, bedding, medicines, and other simple possessions. It is to hold one’s teachers and preceptors as dear as the Teacher himself and to not forsake them even at the cost of one’s life. It is to be consistent in following instructions and maintaining chanting practices. It is to be consistent in practice to the point of not sleeping in the first and last phases of the night. It is to actualize meditative stability, samādhi, and meditative attainment. It is to correctly analyze what one has heard, gain realization through insight, and be of clear mind. It is to give away all possessions. It is to be inwardly discriminating while not pursuing the external.
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It is to give away the body, reject anger, defeat dullness, and ignite insight. It is to hold the prātimokṣa vows and not violate the rules of the Vinaya. It is to be discriminating and alert in all situations. It is to have a mind that is unerring, stainless, and luminous. It is to be constant and steady in the perfections and to not give up that effort. It is to know what virtue is and not squander the Dharma that one has heard. It is to teach others correctly while being free of material concerns. It to keep one’s senses restrained and one’s mind settled. It is to be inclined toward nirvāṇa, but not abandon saṃsāra. It is to not be disturbed by success and failure, fame and infamy, praise and blame, or happiness and suffering. It is to know what is appropriate in any given context and to always apply mindfulness.
“It is to have great wealth through generosity. It is to be born among gods and humans through discipline. It is to be beautiful due to patience. It is to transcend the afflictive emotions through diligence. It is to make the mind pliable through the stages of meditative stability. It is to discriminate between worldly and transcendent phenomena through insight.
“It is to be irreproachable because of using the means of attracting disciples. It is to be restrained through the brahmā states. It is to have strong control of the mind because of being empowered by truth, magnanimity, tranquility, and insight. It is to have a mind inspired through the stages of meditative stability and experience the profound through the samādhis. It is to correctly understand what is genuine and correct through the truths of the noble ones. It is to be free of views through the cultivation of emptiness, be nonconceptual through the cultivation of signlessness, and be free of grasping through the cultivation of wishlessness.
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It is to master the Great Vehicle through cultivation of the perfections. It is to orient oneself toward omniscient wisdom through the perfection of skillful means. It is to master the conduct of a bodhisattva through the ten bodhisattva levels. It is to find the gateway to engendering all qualities by seeking out a spiritual friend. It is to serve all buddhas by being attentive to one’s teacher, preceptor, and master. It is the state of knowing everything because of knowing one’s own body and mind.
“It is to be majestic because of being free of pride. It is to have an invisible uṣṇīṣa because of bowing to and revering all beings. It is to perfect the major marks through giving away all manner of things. It is to perfect the minor marks by acting harmoniously with all beings. It is to achieve the state of refinement by clearly explaining the Great Vehicle. It is to attain the state of irreversibility through clearly teaching about the mind set on awakening. It is to overcome all habitual patterns by teaching about emptiness. It is to attain correct discernment through giving the Dharma. It is to attain dhāraṇī through giving the gift of recollection.²¹⁹ It is to attain confident eloquence through understanding the Dharma. It is to be unrestrained in prophecy through the attainment of confident eloquence. It is to attain the form of Nārāyaṇa through patience with those who exhibit weakness. It is to bring clarity to beings the moment one is seen because of being patient with those of poor discipline. It is to have one’s private parts retracted into their sheath²²⁰ because of pacifying the harmful thoughts of others, remaining always in meditative composure, having a preternatural level of diligence,²²¹ and giving the gift of samādhi. It is to be of exquisite beauty because of giving the gift of good conduct. It is to associate with buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas because of one’s connection to a spiritual friend. It is to have the trust of the entire world due to forsaking desire.
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It is to be the delight of the entire world because of rejecting anger. It is to have great fame and the greatest wealth because of rejecting jealousy. It is to be a pillar for the entire world because of being a giver of support. It is to be renowned and to delight in the Dharma because of giving the gift of wealth, respect, and praise.
“It is to be pure in speech because of speaking sincerely. It is to have the voice of Brahmā because of speaking pleasantly. It is to have a voice like a kalaviṅka bird because of speaking sweetly. It is to achieve fame throughout the world through a lack of hostility. It is to be a singular witness because of not deceiving any being. It is to transcend womb birth because of not making accusations of moral failing. It is to have a limitless lifespan because of forsaking killing. It is to possess the sky treasury because of forsaking theft. It is to have the jewel-in-hand because of giving away beloved possessions. It is to have never-ending pleasure because of being dedicated to awakening. It is to be a great being because of forsaking inappropriate sexual desires. It is to attain the secret of speech because of forsaking the telling of lies. It is to be a teacher to the entire world because of forsaking slander. It is to be worthy of the world’s praise because of forsaking harsh speech. It is to have loyal attendants because of forsaking meaningless speech. It is to discover great treasures because of forsaking covetousness. It is to become a bridge because of forsaking malice. It is to be a support for the entire world because of forsaking wrong views. It is to possess the ten strengths because of being trained in²²² the vast Dharma. It is to attain irreversibility in the teachings of the buddhas due to not hoping for reward from acts of generosity. And it is to attain fearlessness because of forsaking all grasping.
“Child of good family, I have taught the guidelines for a bodhisattva for eons upon eons and have never reached the limit.
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The guidelines for a bodhisattva are thus infinite, but nonetheless these are known as guidelines for a bodhisattva. Child of good family, these represent the perfect guidelines and scope for a bodhisattva. A bodhisattva who perfects these guidelines and this scope will not find it difficult to awaken to buddhahood.”
The devaputra Excellent Mind then asked, “Blessed One, in what way can bodhisattvas be described as careful?”
“Devaputra,” replied the Blessed One, “bodhisattvas either never give up their samādhi and do not take birth due to the power of that samādhi, or they emerge from samādhi to take birth wherever they can help beings. Child of good family, this is how bodhisattvas can be described as careful.”
The devaputra Excellent Mind then asked, “Blessed One, in what way can bodhisattvas be described as isolated?”
“Devaputra,” replied the Blessed One, “bodhisattvas who recognize the suchness of all things, the limit of reality, and the expanse of phenomena, yet still remain among many people, will understand isolation. Child of good family, this is how bodhisattvas can be described as isolated. Bodhisattvas whose minds do not function dualistically are described as extremely isolated.”
The devaputra Excellent Mind then asked, “In what way can bodhisattvas be described as meditatively composed?”
“Devaputra,” replied the Blessed One, “bodhisattvas are free of all mental aspiration while still perceiving a given phenomenon; or, they do not adopt the perspective of rejection while seeing that everything they behold is emptiness and unreal. Devaputra, this is how bodhisattvas can be described as meditatively composed.”
The devaputra Excellent Mind then asked, “Blessed One, in what way can bodhisattva be described as omnipresent?”
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“Devaputra,” replied the Blessed One, “bodhisattvas adopt the perspective that they and all other beings are equally defined by emptiness. Devaputra, this is how bodhisattvas can be described as omnipresent.”
The devaputra Excellent Mind then asked, “Blessed One, in what way can bodhisattvas be described as tamed?”
“They do not get carried away by concepts,” replied the Blessed One.
The devaputra Excellent Mind then asked, “Blessed One, in what way can a bodhisattva be described as at peace?”
“They are at peace when they are neither defiled nor pure,” replied the Blessed One.
The devaputra Excellent Mind then said, “According to my understanding of what the Blessed One has said, the awakening of bodhisattvas depends on themselves alone. To the extent that they abandon defilements is the extent to which they maintain the qualities of a buddha. Blessed One, the qualities of a buddha are not something that can be received from someone or bestowed on someone. Blessed One, among all qualities, awakening is pure wisdom. Therefore, Blessed One, the conduct conducive to awakening is the pursuit of patience.
“Blessed One, those who understand²²³ this are omniscient. Blessed One, those who maintain this kind of equality have perfect generosity. Those who support this kind of equality toward phenomena have perfect discipline. Those who accept this kind of equality toward phenomena have perfect patience. Those who hear,
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contemplate, and cultivate this approach to the Dharma have perfect diligence. Those who investigate this equality toward phenomena have perfect meditative stability. Those who analyze this equality toward phenomena possess insight. Blessed One, those who find faith in this approach to the Dharma see the Thus-Gone One. They actualize the Dharma. Blessed One, they tame Māra. Blessed One, those who teach this approach to the Dharma turn the wheel of Dharma of the thus-gone ones. Blessed One, those who master this approach to the Dharma realize the Dharma.”
The Blessed One then indicated his approval to the devaputra Excellent Mind by saying, “Well done! Well done, Excellent Mind! That is correct. What you said is correct. Excellent Mind, the awakening of the thus-gone, blessed, completely perfect buddhas is taught through this approach to the Dharma. The complete intention of all the thus-gone ones is explained through this approach to the Dharma. Bodhisattvas who hear this approach to the Dharma will find great profit. Those who hold this approach to the Dharma in their hands will have discovered a great treasure. Those who uphold this approach to the Dharma will be trusted by the Thus-Gone One and will know the secret. They will worship the Thus-Gone One with the highest mode of worship and will uphold the sublime Dharma.
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Those who hear this approach to the Dharma and develop interest will, devaputra, repay my kindness. Devaputra, they will rid every region of darkness.”
The Blessed One then addressed the entire assembly: “Who among you will, in a future time, in the final five hundred years, have the courage to reveal this approach to the Dharma?”
The bodhisattva Nirārambha then rose from his seat, adjusted his robe on one shoulder, bowed to the Blessed One with joined palms, and said,²²⁴ “Blessed One, I have the courage to reveal this approach to the Dharma at a later time. Blessed One, those with a strong sense of engagement do not have the capacity to understand the sublime Dharma. I do not have a grasping mind, I am not engaged, and I am impartial toward all beings. I do not have an interest in material gain, nor do I hope for gain, respect, or any type of praise. Therefore, I will speak on this acceptance of the profound Dharma. Why? Blessed One, it is because those who seek gain and respect lack the capacity to understand the sublime Dharma. Blessed One, those beings who listen to this approach to the Dharma following the Blessed One’s passing into final nirvāṇa and remember it, understand it, copy it, read it aloud, or write it down, make it into a book, and keep it will know, Blessed One, that they have been authorized by the bodhisattva Nirārambha.”
The Blessed One then indicated his approval to the bodhisattva Nirārambha by saying, “Well done!
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Well done, child of good family! One who has this kind of intention is capable of understanding the sublime Dharma.”
The bodhisattva Avalokiteśvara said, “Those who have great compassion have the capacity to understand the sublime Dharma. I will explain this approach to the Dharma while focused on great compassion.”
The bodhisattva Maitreya said, “Those with minds suffused with love are capable of understanding the sublime Dharma. Why? Because those with rampant maliciousness are not capable of understanding the sublime Dharma. Blessed One, I will explain this approach to the Dharma with a mind suffused with love.”
The bodhisattva Priyadarśana said, “Blessed One, a bodhisattva who is not satisfied when beheld by beings is not capable of understanding the sublime Dharma. Blessed One, I will maintain this approach to the Dharma without hostility toward any being.”
The bodhisattva Sārthavāha said, “Blessed One, bodhisattvas who endure suffering on behalf of beings, who seek to bring beings to buddhahood, and who defer their own crossing until all other beings have crossed uphold this approach to the Dharma. Blessed One, I seek buddhahood for all beings. Blessed One, I defer my crossing until after all other beings have crossed. I do not fixate on the concepts of one who crosses, a guide to crossing over, or of crossing.
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Blessed One, with this intention I will uphold this approach to the Dharma.”
The youthful Mañjuśrī said, “Blessed One, those who think, ‘I understand the sublime Dharma’ have made a mundane error. Blessed One, bodhisattvas who think thoughts like, ‘I will tame myself,’ ‘I will pacify myself,’ or ‘I will tame, pacify, and calm myself’ are capable of understanding the sublime Dharma by means of the essential Dharma. Blessed One, I will understand the sublime Dharma by means of the essential Dharma after taming, pacifying, and calming myself.”
The Blessed One then indicated his approval of the bodhisattvas who had understood the sublime Dharma by saying, “Sublime ones, it is excellent that you are enthusiastic about understanding the sublime Dharma in this way in order to bring happiness and benefit to all beings. Excellent! You are up to the task. Understanding the sublime Dharma is the most exalted duty of bodhisattvas. A bodhisattva should always strive to understand the sublime Dharma. Children of good family, a bodhisattva great being who has received this approach to the Dharma that includes the discourse on the Dharma presented here, who has read it and assimilated it, possesses the unarising and unceasing body, the dharmakāya. Because the dharmakāya is the body of a buddha, they will attain great clarity about the Buddha. Because all phenomena are uncreated and uncompounded, they will attain great clarity about the Dharma. Because the Saṅgha of the Blessed One’s students lacks the sense of ‘mine’ and is devoid of grasping,
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- འཕགས་པ་ཆོས་ཡང་དག་པར་སྡུད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan