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The Questions of Brahma­viśeṣacintin

Translation of འཕགས་པ་ཚངས་པ་ཁྱད་པར་སམས་ཀྱས་ཞས་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་ཚངས་པ་ཁྱད་པར་སེམས་ཀྱིས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)

Language
English
Translator
Gyurmé Avertin
Extent
189 passages, 42,406 words
Text
complete digital text
Source
84000 · Translated by the Dharmachakra Translation Committeeunder the patronage and supervision of 84000: Translating… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a…

Contents

Text

84000's introduction

intro.1

In this sūtra, the Buddha Śākyamuni and a number of the bodhisattvas, elders, and gods in his assembly engage in a lively exchange clarifying many key points of the Dharma from the perspective of the Mahāyāna, including the four truths, the origin of saṃsāra, and the identity of the buddhas, while praising the qualities of the paragons of the Mahāyāna, the bodhisattvas.

intro.2

在此經中，釋迦牟尼佛與諸位菩薩、長者及天神暢談許多大乘佛法的關鍵義理，理清了四聖諦、輪迴之因及佛之特徵等概念。同時，經文也對於大乘行者（即菩薩）的種種功德加以讚賞。

intro.3

The Questions of Brahma­viśeṣacintin is an important Mahāyāna sūtra that enjoyed significant popularity in Buddhist India, China, and Tibet over the centuries. The setting for this teaching is the Veṇuvana on the outskirts of Rājagṛha, the capital city in the kingdom of Magadha. The teaching itself takes the form of a lively discussion between the Buddha and several bodhisattvas, such as Brahma­viśeṣacintin, Jālinīprabha, and Mañjuśrī, as well as elders, such as Śāriputra and Mahākāśyapa, and even various gods who attend the teaching. This sūtra blends practical and theoretical strands of Mahāyāna and emphasizes how bodhisattvas should practice the Dharma—a training that transcends both the mundane and the supramundane. Indeed, although this sūtra stresses the importance of “donning the armor of diligence,” this practice must unfold within the context of the view of emptiness. The bodhisattva is therefore directed to make every effort to help all beings, while realizing that ultimately there is no action, no actor, and no beneficiary. As with many Mahāyāna sūtras, this text does not aim at a systematic presentation of doctrine,¹ but rather at evoking the nature and scope of awakening by means of pertinent conversations and illustrations. The text presents many well-known Dharma topics, including the four truths, the six perfections, and the Three Jewels, all from a Mahāyāna perspective that emphasizes the view of emptiness.

intro.4

No Sanskrit manuscript of The Questions of Brahma­viśeṣacintin appears to have survived. In addition to the Tibetan translation, the text is also extant in three Chinese translations by Dharmarakṣa (Taishō 585), Kumārajīva (Taishō 586), and Bodhiruci (Taishō 587). The oldest Chinese translation is that by Dharmarakṣa, which is dated as early as 286 ce. This suggests that this scripture is a fairly early example of Indian Mahāyāna literature. The fact that the three Chinese translations of this scripture were made over several centuries indicates that the sūtra enjoyed a sustained popularity in China. Kumārajīva’s translation was also translated into Korean (K. 143), and a manuscript in Sogdian has been found.²

intro.5

The Tibetan translation, which we have rendered into English here, was completed several centuries later during the early translation period of the ninth century, when most Mahāyāna sūtras were translated in Tibet. This dating may be inferred from the text’s inclusion in the Denkarma (ldan dkar ma) imperial inventory of early Tibetan translations, which is dated to c. 812 ce.³ In the colophon of the Tibetan translation, we find no less than three Tibetan translators listed (Dharmatāśīla, Devendrarakṣita, and Kumārarakṣita) as well as three Indian preceptors (Śākyaprabha, Dharmapāla, and Jinamitra). Among the Tibetan translators, Dharmatāśīla is the best known, as he was a senior editor of several sūtra translations and one of the main editors involved in the compilation of the first authoritative Sanskrit–Tibetan dictionary, the Mahāvyut­patti.⁴ This English translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the Comparative Edition (Tib. dpe bsdur ma) and the Stok Palace manuscript.

1.1

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling in Veṇuvana, at the Kalandakanivāpa, near Rājagṛha, together with a large saṅgha of sixty-four thousand monks and seventy-two thousand bodhisattvas. They were all clairvoyant, having the superknowledges. All of them had attained recollection, had unflinching confidence, had mastered absorption, enjoyed the superknowledges, were endowed with fearless eloquence, were proficient in the teachings on the essence of all things, and had attained acceptance that phenomena are unborn. Among them were youthful Mañjuśrī, youthful Ratnapāṇi, youthful Ratnamudrāhasta, youthful Ratnaśrī, youthful Gaganagañja, youthful Saha­cittotpāda­dharmacakra­pravartin, youthful Jālinīprabha, youthful Vijṛmbhita, youthful Śrīgarbha, youthful Sarva­svaparityāgin, youthful Padmavyūha, youthful Siṃha, youthful Candraprabha, youthful Candra­raśmi­prabha, youthful Agramati, and youthful Svālaṃkāra­vyūha. Present also were the sixteen⁵ holy beings Bhadrapāla, Ratnākara, Susārthavāha, Naradatta, Guhagupta, Varuṇadatta, Indradatta, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin,

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Susaṃprasthita, Suvi­krānta­vikrāmin, Anantamati, Anikṣiptadhura, Sūryagarbha, and Dharaṇīṃ­dhara, along with other such beings among seventy-two thousand bodhisattvas. There were also the Four Great Kings, the gods of the Heaven of the Thirty-Three, such as Śakra, lord of the gods, and the gods of the Heaven Free from Strife,⁶ the Heaven of Joy, the Heaven of Delighting in Emanations, and the Heaven of Making Use of Others’ Emanations, as well as a hundred thousand gods of the Brahmā realm, including Brahmā. There were also other humans and nonhuman beings, including various fantastic gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, who had all gathered together. Amid this assembly of hundreds of thousands of different disciples, the Blessed One was teaching the Dharma.

The bodhisattva youthful Jālinīprabha draped his shawl over one shoulder and knelt on his right knee. With his palms together, he bowed toward the Blessed One. He then shook the worlds in the trichiliocosm and, considering all the beings there, asked the Blessed One, “If I were to ask a question, would the Blessed One offer me an explanation? Could I ask a small question of the blessed, thus-gone, worthy, and perfect Buddha?”

“Jālinīprabha,” replied the Blessed One, “You may ask the Thus-Gone One whatever you please. Then I shall delight your mind by answering your question.”

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The bodhisattva Jālinīprabha then addressed the Blessed One, “When I observe the captivating body of the Blessed One, I see that it is brighter than one septillion suns. Blessed One, to be able to observe or examine the Thus-Gone One’s body is extraordinary. Furthermore, Blessed One, does the ability to observe the body of the Thus-Gone One or to examine it come from the power of the buddhas?”

“Jālinīprabha,” the Blessed One replied, “it is just as you have said. Beings are able to observe or examine the Thus-Gone One’s body only when the Thus-Gone One allows it. You may ask why, Jālinīprabha, thus-gone ones emanate rays of light called unfolding of peace. Sentient beings touched by these light rays are able to observe and examine the body of thus-gone ones with no impairment to their eye faculty. Jālinīprabha, thus-gone ones have rays of light called fearless eloquence. Sentient beings touched by these light rays ask questions of the thus-gone ones, and reply to questions with questions. Jālinīprabha, thus-gone ones have rays of light called accumulation of virtuous roots. Sentient beings touched by these light rays question the thus-gone ones in order to obtain the kingdom of a universal monarch. Likewise, thus-gone ones have rays of light called unfolding of virtue. Sentient beings touched by these light rays question the thus-gone ones in order to become like Śakra. Thus-gone ones have rays of light called boon of sovereignty. Sentient beings touched by these light rays question the thus-gone ones in order to be reborn in the world of Brahmā. Thus-gone ones have rays of light called free of emotional defilements . Sentient beings touched by these light rays question the thus-gone ones about the hearers’ vehicle. Thus-gone ones have rays of light called one-pointed in solitude.

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Sentient beings touched by these light rays question the thus-gone ones about the solitary buddhas’ vehicle. Thus-gone ones have rays of light called bestowal of empowerment into the wisdom of omniscience. Sentient beings touched by these light rays question the thus-gone ones about the Great Vehicle of buddhahood. Thus-gone ones have rays of light called special conveyance. Sentient beings touched by these light rays are able to touch the soles of a thus-gone one’s feet as he comes and goes. All such beings will have happy rebirths in higher realms as soon as they die. They have rays of light called array of all ornaments. When thus-gone ones go to a town, they emanate these light rays, and all sentient beings touched by this light of the thus-gone ones gain supreme happiness. And a display of all types of ornaments also adorns the town.

“The thus-gone ones’ rays of light called shaker move infinite, limitless world systems. The rays of light called revealer of happiness eliminate the suffering that hell beings normally endure. The rays of light called sublime love guard beings born in the animal realm from eating one another. The rays of light called refreshment remove the suffering that beings normally endure in the world of Yama. The rays of light called stainless give sight to blind beings. The rays of light called hearing give hearing to deaf beings. The rays of light called abandonment lead beings who follow the path of the ten types of negative actions onto the path of the ten positive actions. The rays of light called modesty grant mindfulness to intoxicated beings.

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The rays of light called disappearance bring beings with wrong views to acquire the right view. The rays of light called giving make stingy beings generous. The rays of light called absence of torment lead ill-natured beings to discipline. The rays of light called beneficial grant forbearance and gentleness to beings with harmful intentions. The rays of light called blazing inspire lazy beings with diligence. The rays of light called focus give concentration to beings with weak mindfulness. The rays of light called wisdom give insight to beings with faulty insight. The rays of light called immaculate inspire faith in beings bereft of it. The rays of light called retention expose uneducated beings to the teachings. The rays of light called politeness instill modesty and propriety in shameless and reckless beings. The rays of light called weariness lead beings who act out of desire to overcome their desire. The rays of light called joy make beings who act out of aversion overcome their aversion. The rays of light called clarity lead ignorant beings to understand dependent origination. The rays of light called ubiquitous make beings who act out of an equal measure of the three poisons abandon this way of acting.

“Jālinīprabha, the thus-gone ones also have rays of light called revealing all forms. Beings touched by these light rays can clearly see the thus-gone ones’ bodies in many hundreds of thousands of colors.

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Jālinīprabha, if I began to speak about the light rays of the thus-gone ones, I could not complete an explanation about the features of the light rays of the thus-gone ones even if I were to speak for an eon, or even longer. In this way, the thus-gone, worthy, and perfect buddhas have rays of light with infinite and limitless qualities.”

The bodhisattva Jālinīprabha replied to the Blessed One, “Blessed One, it is wonderful that you explain in this way the immeasurable array of the thus-gone ones’ physical features, and that you grant such Dharma teachings with inconceivable skillful means. Blessed One, we have never before heard about these light rays of the buddhas. By my understanding of what the Blessed One has taught, any bodhisattva who acquires faith upon hearing the names of these light rays will gain the power to illuminate with such light rays of the perfect buddhas. Now, Blessed One, please send forth those rays of light by which the Thus-Gone One invites bodhisattvas from other buddha realms to come at once to this Enduring world system. In that way, those bodhisattvas who have reached the culmination of the process of question, answer, and further explanation may come here to confer with the Thus-Gone One, pay their respects to him, and receive further clarification. Please send the light called invitation to the bodhisattvas.”

The Blessed One then issued from his body light rays that illuminate inconceivable, limitless world systems. As soon as the light had invoked the bodhisattvas,

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they flocked into this Enduring world system.

To the east of this buddha realm, past as many hundreds of thousands of buddha realms as there are grains of sand in seventy-two Ganges rivers, there lies a buddha realm called Pariśuddha. There at present resides the thus-gone, worthy, and perfect Buddha Candraprabha, alive and well. In that buddha realm he also explains the Dharma, teaching exclusively to bodhisattvas. One of them is a bodhisattva great being irreversible from the path to awakening called Brahma­viśeṣacintin who, as soon as the light touched him, went before the blessed Thus-Gone One Candraprabha. He prostrated to the feet of that blessed one before asking, “Blessed One, what is the cause and what is the condition for such great light to appear in the world?”

That blessed one replied, “Brahmā, to the west of this buddha realm, past as many hundreds of thousands of buddha realms as there are grains of sand in seventy-two Ganges rivers, there is a realm called Enduring, where the thus-gone, worthy, and perfect Buddha Śākyamuni at present resides. Alive and well, he is teaching the Dharma. That thus-gone one has emanated this light from his body to invite the bodhisattvas of the ten directions.”

Then Brahma­viśeṣacintin said to the Blessed One, “Since that blessed, thus-gone one wants to see me, I shall go to the world system called Enduring and see the Blessed One Śākyamuni, prostrate to him, pay homage to him, question him,

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and seek clarification from him.”

The Blessed One said, “Brahmā, now millions of bodhisattvas in great number are converging in the Enduring world system. So you should go if you think this is the right time. Brahmā, when you are in this buddha realm, you should abide by ten resolves, which are:

1. Harbor no anger, whether you hear pleasant or negative words.

2. Be loving, whether you hear pleasant or negative words.

3. Have compassion for beings at all times.

4. Care for good and middling as well as lesser beings.

5. Make no distinction when people worship you or disrespect you.

6. Do not look down on others who have faults and are confused.

7. Consider the various vehicles to be of one taste.

8. Do not be afraid when hearing about the suffering in the lower realms.

9. Consider all bodhisattvas as your teachers.

10. Understand the rarity of seeing a thus-gone one in a realm afflicted by the five degenerations.

“Brahmā, as you stay in that buddha realm, abide by these ten resolves.”

Brahma­viśeṣacintin said to the Blessed One, “I am not suitable to speak with a lion’s roar in front of you, Blessed One. Still, the Blessed One clearly knows what I do. Therefore, Blessed One, I will stay in that buddha realm, training and abiding by those ten resolves.”

Other bodhisattvas of the buddha realm of the blessed, thus-gone Candraprabha said to the Thus-Gone One, “Blessed One, it is fortunate that we were not born in that buddha realm, where uncouth beings congregate.”

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The Blessed One replied, “Noble sons, do not say that. Why not? Noble sons, compared to practicing pure conduct for one hundred thousand eons here in this buddha realm, it is much better to remain without anger for one morning in that Enduring world system. This is because, in that world system, there are so many more emotional defilements, so much more harm, and so much more defilement.”

At that point, twelve thousand bodhisattvas from that buddha realm departed with Brahma­viśeṣacintin. They said, “Brahmā, we are also going to the Enduring world system to train in these resolves, to see the Blessed One Śākyamuni, to prostrate before him, and to pay homage to him. Through the different states of equipoise, we shall abide in that buddha realm.”

Brahma­viśeṣacintin and the twelve thousand bodhisattvas prostrated to the feet of the blessed, thus-gone Candraprabha, and then disappeared from their buddha realm and went to the buddha realm of the blessed, thus-gone, worthy, and perfect Buddha Śākyamuni, in the time it takes a strong man to bend a straightened arm or to straighten a bent arm.

At that point, the Blessed One asked the bodhisattva Jālinīprabha, “Jālinīprabha, did you witness the arrival of Brahma­viśeṣacintin?”

“I saw him, Blessed One.”

The Blessed One then said, “Jālinīprabha, Brahma­viśeṣacintin is foremost among the bodhisattvas skilled

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in asking questions correctly and thoroughly. He is foremost among those who use appropriate words. He is foremost in terms of speaking the truth. He is foremost among those who speak kindly. He is the foremost in sincere speech. He is foremost among respectful speakers. He is foremost among those whose use of words is unconstrained. He is foremost in formulating the indirect teachings. He is foremost among those who are free of anger. He is foremost among those who are loving. He is foremost among the compassionate. He is foremost among the joyful. He is foremost among those who have equanimity. He is also foremost among all bodhisattvas who have eliminated every doubt and know how to pose questions.”

Brahma­viśeṣacintin, together with the twelve thousand bodhisattvas, now went before the Blessed One. They paid homage by prostrating to the feet of the Blessed One and circumambulated him three times. Then they bowed to the Blessed One with palms joined and praised the Blessed One in many respects through these verses:

“In words heard in the three worlds of existence,
The garlands of your praises reach all worlds;
In buddha realms we have seen supreme beings,
And all have been singing of your qualities.

“Here in this pure buddha field,
Untainted, you have abandoned the three lower realms.
You have turned away from such realms,
Yet your compassion cares for all evil doers.

“Protector of the world, you have great wisdom,
And all well-gone ones are equal to you;
You act with very pure intention,
Embracing buddha realms such as this one.

“Compared to maintaining all the rules of discipline and abandoning desire,
And practicing like this for eons,

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Whoever practices here with love
Becomes exceptionally exalted in just an instant of practice.

“Body and speech, along with the mind,
Produce negativity in three ways,
And lead to the experiences of the three lower realms,
Which, in this case, are purified in this very life.

“Whatever the bodhisattvas do in this realm
Is never a cause of torment.
Even when their actions are negative and faulty,
A mere headache purifies them here.

“It seems that the bodhisattvas here are free of faults.
They uphold the supreme Dharma as it is taught,
And thenceforth, their thoughts
Are never errant and their minds do not decline.

“For those who seek to sever the chains of the māras
And purify emotional defilements and karma too,
You have taught the truth here in this buddha field,
So that they may become supreme and endowed with wisdom.

“The realization a sensible person gains by upholding the Dharma
For ten million eons in other buddha realms
Is attained in just one morning or afternoon in Enduring—
The wise understand that this is superior.

“In the world of Manifest Joy,
And likewise in Amitāyus’s supreme Heaven of Bliss,
Even the word suffering does not exist,
Yet the qualities here are far superior.

“This faulty world is the source of emotional defilements.
All efforts to bear with the negative behavior of the angry
And to lead others to the Dharma
Are even harder to accomplish in this realm.

“Yet your mind is suffused with compassion, and you liberate beings from great suffering.
Unsurpassable master, we pay homage to you.
O Lord, the Dharma that you explain to savage beings
Is very hard to come by in the world.

“This extremely vast assembly
Consists of the Buddha’s heirs, everywhere renowned.
This ocean-like assembly is never satiated with the Dharma.
To them, the Victor’s awakening is taught.

“To Brahmā, Śakra, and the guardians of the world,
And gods, nāgas, asuras,

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and kinnaras
Who seek the Dharma, all gathered in great number,
You teach the truth, in accordance with their aspirations.

“The members of the gathering of the fourfold assembly—
Laymen, laywomen, monks, and nuns—
Who seek teachings as if they were pursuing wealth,
Request the teaching of this Dharma.

“To those who are always inspired by the buddha vehicle,
As well as the vehicles of the solitary buddhas and the hearers,
You teach vehicles attuned to their minds and thoughts,
In order to assist them.

“For all those who are in the buddha family,
Who have irrevocably aroused the mind of awakening
That springs from the Three Jewels,
I beseech you, King of Dharma, to assist them.

“Hearing your praises ringing out,
These beings with vast wisdom have joyfully arrived.
Best of beings, since you know them well,
Please tell them about the unsurpassable conduct.

“As the wisdom of the well-gone ones is inconceivable,
It is beyond the level of the great worthy ones,
And not the domain of solitary buddhas.
I too follow you with faith, O Guide.

“I ask you about these most important points.
Guide of the world, please be patient with me.
Since your mind never grows discouraged,
Please teach the supreme path to awakening!”

Having addressed these verses to the Blessed One, Brahma­viśeṣacintin then asked him, “Blessed One, how do bodhisattvas firmly maintain their resolve without becoming disheartened? Blessed One, how do bodhisattvas speak with certainty while never hurting others with their words? How do they increase their roots of virtue? How are they not corrupted, and how is their conduct not errant? How do they increase virtuous qualities?

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How do they progress from level to level? How do they skillfully mature beings? How do they master being of service to beings? How do they guard the mind of awakening? How do they focus their minds one-pointedly and not become distracted? How is it that they are skilled in searching for the Dharma? How is it that they are skilled at escaping downfalls? How is it that they are skilled at taming emotional defilements? How is it that they are skilled at being surrounded by an assembly? How is it that they are skilled at presenting the Dharma? How is it that they have the strength of past causes, and therefore do not exhaust their roots of virtue? How is it that they can practice the perfections, from generosity to insight, without being taught? How is it that they are skilled in turning away from the blissful states of concentration? How is it that they will never be deprived of buddha qualities? How is it that they will never sever the buddhas’ lineage?”

The Blessed One replied to Brahma­viśeṣacintin, “Excellent! Excellent, Brahmā! Brahmā, your motivation for asking the Thus-Gone One about such topics is excellent. Therefore, Brahmā, listen with the greatest care, and keep this in mind. I shall explain.”

“Very well, Blessed One” replied Brahma­viśeṣacintin, and he listened to the Blessed One with full attention.

The Blessed One then said, “Brahmā, when bodhisattva great beings are endowed with these four qualities, they have a firm resolve and do not become disheartened. The four qualities are compassion for others

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, indefatigable diligence, seeing saṃsāra as a dream, and considering the buddhas’ wisdom to be unparalleled. So, Brahmā, bodhisattva great beings endowed with these four qualities have a firm resolve and do not become disheartened.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they speak with certainty and never hurt others with their words. The four qualities are that bodhisattvas declare with certainty that no phenomenon has an individual self, bodhisattvas declare with certainty that all places of birth are bereft of joy, bodhisattvas declare with certainty their praise of the Great Vehicle, and bodhisattvas declare with certainty that the effects of positive and negative actions are never lost. Brahmā, these are the four declarations of certainty of bodhisattva great beings.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they increase their roots of virtue. The four qualities are discipline, learning, generosity, and renunciation.

“Brahmā, bodhisattva great beings are not corrupted and avoid errant conduct when they are unaffected by these four circumstances: loss, criticism, anonymity, and suffering. Brahmā, when bodhisattva great beings are impervious to these four circumstances, they are not corrupted and avoid errant conduct.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they increase their roots of virtue. The four qualities are leading beings to awakening, giving without expectations of any reward, upholding the sacred Dharma,

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and teaching insight to bodhisattvas.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they progress from level to level. The four qualities are that they accumulate roots of virtue, they avoid all negativities, they are skilled at dedication, and they have intense diligence.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they skillfully mature beings. The four qualities are that they act in accordance with beings, they rejoice in the merit of others, they confess negativity, and they supplicate all the buddhas.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they know how to be of service to others. The four qualities are assisting all beings, being unconcerned with their own happiness, being patient and gentle, and having eliminated pride.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they do not squander the mind of awakening. The four qualities are remembering the buddhas, preceding all roots of virtue with the mind of awakening, relying on spiritual friends, and praising the Great Vehicle.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, their minds are focused one-pointedly, and they do not get carried away. The four qualities are that they have abandoned the motivation of the hearers, they have renounced the mindset of solitary buddhas, they search for the Dharma insatiably, and they teach the Dharma as they have heard it.

“Brahmā,

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when bodhisattva great beings are endowed with these four qualities, they search for the Dharma. The four qualities are that they consider the Dharma as a jewel because it is so difficult to find, they consider the Dharma as a medicine because it cures all ailments, they consider the Dharma as a boon because it cannot be lost, and they consider the Dharma as the pacification of all suffering because it takes beings beyond suffering.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they are skilled at escaping downfalls. The four qualities are an inner acceptance that phenomena are not born, an inner acceptance that phenomena do not cease because they are not transferred, an inner acceptance of dependent arising by analyzing causes, and an inner acceptance of the changing nature of the mind from one moment to the next.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they purify emotional defilements. The four qualities are that they analyze things correctly, they pledge to maintain discipline in the future, they generate the power of virtuous qualities, and they dwell in solitude.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they are skilled at being surrounded by an assembly. The four qualities are that they do not think about seeking conflict since they are only concerned with the Dharma; they are not proud or haughty since they are respectful; they are not ostentatious since they seek all that is virtuous; and they do not act for gain, respect, or praise since their aim is to engage others in roots of virtue.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they share the gift of the Dharma. The four qualities are to uphold the sacred Dharma, to increase their own insight, to carry out holy beings’ activities, and to teach the factors of defilement

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and purification.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they have the strength of past causes, and therefore do not exhaust their roots of virtue. The four qualities are to see the confusion of others without condemning them, to maintain love toward those who are angry, to show the causality in phenomena, and to never part from the mind of awakening.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they know the six perfections without having been taught. The four qualities are that they start with generosity, they do not quarrel over transgressions, they master the ways of attracting students in order to mature beings, and they have interest in the profound Dharma.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they turn away from resting in concentration, and they take birth in the desire realm. The four qualities are that their minds are capable, they generate the strength of the roots of virtue, they do not abandon beings, and they cultivate skillful means and insight.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they will never lose the buddhas’ qualities. The four qualities are embracing limitless saṃsāra, making offerings to and worshiping a limitless number of buddhas, cultivating infinite loving kindness, and cultivating infinite compassion.

“Brahmā, when bodhisattva great beings are endowed with these four qualities, they do not sever the buddhas’ lineage. The four qualities are that they do not break promises they have made, they practice what they preach, they have a strong inclination toward roots of virtue, and they abide by persevering effort. Brahmā, when bodhisattva

1.18

great beings are endowed with these four qualities, they do not sever the lineage of the buddhas.”

Once the Blessed One had explained these accomplishments of sets of four qualities, thirty-two thousand beings including gods and humans aroused the mind turned toward unsurpassed and perfect awakening. Five thousand bodhisattvas gained acceptance that phenomena are unborn. Furthermore, the bodhisattvas who had gathered from many buddha realms caused divine flowers to fall, covering the worlds of the trichiliocosm to knee height, as an offering to the Blessed One.

Then the youthful Jālinīprabha inquired of Brahma­viśeṣacintin, “Brahmā, the Blessed One said that you are the foremost among those skilled at asking questions. What is the bodhisattvas’ correct way of asking questions?”

Viśeṣacintin replied, “Noble son, queries that reify a self are improperly asked questions. Queries that reify another are improperly asked questions. Queries that reify phenomena are improperly asked questions. Jālinīprabha, queries that do not reify the self, something other, or phenomena are properly asked questions. Furthermore, Jālinīprabha, inquiries with a view of origination are incorrect. Inquiries with a view of cessation are incorrect. Incorrect is any inquiry posed with a view of what is tenable and what is not. Jālinīprabha, the correct way to ask is to question without any view of production, cessation, or what is tenable and what is not.

“Jālinīprabha, furthermore, inquiries with a view of defilement are incorrect. Inquiries with a view of purification are incorrect. Inquiries with a view of saṃsāra

1.19

are incorrect. Inquiries with a view of transcending saṃsāra are incorrect. Inquiries with a view of passing beyond suffering are incorrect. Jālinīprabha, to ask questions with no view of defilement, purification, saṃsāra, transcending saṃsāra, or passing beyond suffering is the correct way of asking. Why? This is because phenomena are unchanging; so there are no emotional defilements and there is no purification, no circling in saṃsāra, and no passing beyond suffering.

“Jālinīprabha, furthermore, an inquiry for the sake of gain is incorrect. An inquiry for the sake of reward is incorrect. An inquiry aimed at superknowledge is incorrect. An inquiry for the sake of realization and meditation is incorrect. An inquiry for the sake of being freed from something is incorrect. Jālinīprabha, to ask questions with no limitations, no grasping, no fabrication, no understanding, no superknowledge, no abiding, no meditation, and no view of meditation is the correct way of asking.

“Jālinīprabha, furthermore, an inquiry based on thoughts such as, ‘this is positive,’ ‘this is negative,’ ‘this is defiled,’ ‘this is undefiled,’ ‘this is unwholesome,’ ‘this is not unwholesome,’ ‘this is conditioned,’ ‘this is unconditioned,’ ‘this is worldly,’ or ‘this transcends the world’ is not the proper way to ask questions. Jālinīprabha, as long as questions are formulated with duality in mind, the interrogation is improper. Jālinīprabha, correct questions are asked with no duality, no nonduality, no notion, no name, and no idea in mind.

“Jālinīprabha, furthermore, a question asked by differentiating buddhas,

1.20

Dharma teachings, saṅghas, buddha realms, beings, or vehicles is an incorrect way to investigate. Jālinīprabha, questions asked without separating or uniting any phenomena are correct interrogations. Furthermore, Jālinīprabha, all phenomena are proper; all phenomena are improper.”

Jālinīprabha asked, “Brahmā, how is it that all phenomena are proper? How is that all phenomena are improper?”

Brahmā replied, “All phenomena are inconceivable. This is why all phenomena are proper. When those engaged in thought relate to inconceivable phenomena, they become improper. The void characteristic of all phenomena is proper. Those who are not interested in the void become involved in exaggeration. When one exaggerates, one becomes involved in exaggeration; and the greater one’s involvement in exaggeration, the more improper one becomes.”

Jālinīprabha asked, “Brahmā, what is the nature of phenomena?”

Brahmā replied, “Noble son, phenomena are devoid of a domain of their own, which is the ultimate absence of desire.”

Jālinīprabha asked, “Tell me Brahmā, is it not true that very few can understand this: the way all things are?”

Brahmā replied, “Noble son, the ultimate absence of desire is not a singular entity, nor is it a multiplicity. Jālinīprabha, whenever a son or daughter of noble family understands the way things are, he or she does not realize anything. This is how it has always been, and it will always be this way. Why? Because the blessed ones teach that nonunderstanding is knowing all.

“When beings hear this teaching properly and gain trust in it, they are practicing just as it has been taught; they do not conceptually elaborate on any phenomenon.

1.21

Whoever does not conceptually elaborate on any phenomenon does not understand anything. Whoever does not understand anything does not wander in saṃsāra, and neither do they have the qualities of nirvāṇa. You may wonder why this is. This is because the blessed ones do not apprehend either saṃsāra or nirvāṇa.”

Jālinīprabha asked, “But do the blessed ones not teach the Dharma so that beings may pass beyond saṃsāra?”

Brahmā responded, “Do the blessed ones teach any Dharma to pass beyond saṃsāra?”

Jālinīprabha replied, “No, they do not.”

Brahmā continued, “Noble son, therefore the blessed ones do not eliminate saṃsāra, and do not lead beings to nirvāṇa. Nevertheless, they teach that nirvāṇa is attained by going beyond dualistic notions. In this, they do not cause anyone to go beyond saṃsāra, nor do they lead beings to nirvāṇa. Why not? This is because in equality, there is no circling in a saṃsāra, no attainment of a nirvāṇa, no defilement, and no purification.”

The Blessed One applauded Brahma­viśeṣacintin, saying, “Excellent, Brahmā, excellent! Brahmā, this point should be explained just as you have done.”

As he correctly delivered this Dharma teaching, two thousand monks freed their minds from contaminations, beyond further grasping.

Then the Blessed One said to Brahmā, “Brahmā, I do not apprehend saṃsāra or nirvāṇa. Why not? Even though the thus-gone ones speak of saṃsāra, there is no saṃsāra to circle in; they teach nirvāṇa, although there is no nirvāṇa to attain. Brahmā, those who understand the meaning of this explanation are neither in saṃsāra nor in nirvāṇa.”

Then

1.22

five hundred of the monks in the assembly who had heard this teaching arose to leave and said, “If there is no saṃsāra in which we circle, and if there is no nirvāṇa to attain, then our observation of pure conduct is also pointless. So why then do we need meditation, concentration, absorption, and attainment on the path?”

Youthful Jālinīprabha responded to the Blessed One, “Blessed One, those who pursue the birth or the cessation of anything will not become buddhas. Blessed One, those who try to attain a reified nirvāṇa will not pass beyond saṃsāra. Why not? Blessed One, passing beyond suffering is the quelling of all signs and the end of all movements of thought. But, Blessed One, these foolish people who have gone forth as monks within the well-spoken Dharma-Vinaya now fall into the views of the non-Buddhists as they seek a reified nirvāṇa. Blessed One, when people try to reach a reified nirvāṇa within a total transcendence of all phenomena, like oil pressed out of sesame seeds or butter extracted from milk, they are but proud hearers and non-Buddhists. Blessed One, those who practice correctly do not see any birth or cessation in any phenomenon, do not have anything to attain, and do not seek any realization.”

Then youthful Jālinīprabha said to Brahma­viśeṣacintin, “Brahmā, please give a teaching to these five hundred monks who arose to leave, to inspire them with the Dharma-Vinaya, make them regain their trust, and free them from their unwholesome views.”

“Noble son, they cannot avoid it—they cannot avoid it,” he responded.⁷

1.23

“Even if one were to travel through as many buddha realms as there are grains of sand in the river Ganges, one could not escape this teaching. Noble son, it is like childish beings who are afraid of space and try to escape it; yet everywhere they run, they still see it. Likewise, these monks may go as far as they can, but they cannot escape the characteristics of emptiness, signlessness, and wishlessness.

“Now, imagine someone else who says he wants to find space and searches for it. No matter where he goes, and no matter how much he talks about it, he will not find space. Though he moves within space, he cannot see it. Why? Because space is just a name. Noble son, it is the same with these monks who search for a reified nirvāṇa. Even though they function within nirvāṇa, they cannot see it, cannot understand it. Why not? Noble son, because nirvāṇa is just a name. Just as we can utter the word “space,” and yet there is nothing to take hold of, so can we can utter “nirvāṇa, nirvāṇa,” and yet there is nothing to take hold of.”

Upon hearing these explanations, the five hundred monks freed their minds from contaminations beyond further grasping and attained the superknowledges. They said, “Blessed One, beings who search for a real nirvāṇa in a total transcendence of all phenomena cannot reach buddhahood. Blessed One, we are not ordinary beings, nor are we on the path of training, and we are also not worthy ones. We have neither saṃsāric features nor those of nirvāṇa. Why not? Blessed One, to become a buddha, there should be no action, thought, movement of mind, or elaboration.”

Then venerable

1.24

Śāriputra said to these monks, “Venerable ones, you understand the spiritual practice. You have accomplished your own benefit.”

The monks replied, “Reverend Śāriputra, we understand defilement. We have accomplished nonaction.”

Śāriputra inquired, “Venerable ones, why do you say this?”

The monks replied, “Reverend Śāriputra, it is because we understand defilement that we are spiritual practitioners. Reverend Śāriputra, nonaction is nirvāṇa; reflecting upon this, we have realized the nature of defilement and say, ‘we have accomplished nonaction.’ ”

Śāriputra assented, “Excellent, excellent, venerable ones! Venerable ones, you are now at the level where you are worthy recipients of offerings.”

The monks replied, “Reverend Śāriputra, just as the Teacher does not partake of offerings, so should we train.”

“Why?”

“Reverend Śāriputra, because the Thus-Gone One naturally knows the realm of phenomena.”

Brahma­viśeṣacintin then inquired of the Blessed One, “Blessed One, who are those who are worthy recipients of offerings?”

The Blessed One replied, “Brahmā, those who are not carried away by worldly concerns.”

“Blessed One, who can partake of offerings?”

“Those who have no grasping to anything.”

“Tell us, who are the fields of merit in the world?”

“Those who do not squander the mind of awakening.”

“Tell us, who are the spiritual teachers?”

“Those who never relinquish loving kindness toward all beings.”

“Tell us, who will repay the thus-gone ones’ deeds?”

“Those who do not sever the buddhas’ lineage.”

“Tell us, who makes offerings to the thus-gone ones?”

1.25

“Those who realize the limit of the absence of birth.”

“Tell us, who attends to the thus-gone ones?”

“Those who abide by the training, even at the cost of their lives.”

“Tell us, who worships the thus-gone ones?”

“Those who control their faculties.”

“Tell us, who is the richest in the world?”

“Those who are endowed with the seven riches.”

“Tell us, who pursues the best in the world?”

“Those in the world who have unsurpassable insight.”

“Tell us, who is disengaged?”

“Those who yearn for nothing in the three realms.”

“Tell us, who in the world is well restrained?”

“Those who have refined away all fetters.”

“Tell us, who is happy in the world?”

“Those who have no grasping.”

“Tell us, who is free of grasping?”

“Those who know the five aggregates.”

“Tell us, who has crossed over?”

“Those who have relinquished the six sense fields.”

“Blessed One, who has gone to the other shore?”

“Brahmā, those who have attained equality.”

“Blessed One, tell us, when does the bodhisattvas’ generosity blossom?”

“When they inspire beings toward the mind of omniscience.”

“Tell us, when are bodhisattvas endowed with discipline?”

“When they do not abandon the mind of omniscience.”

“Tell us, when are bodhisattvas endowed with patience?”

“When they see that

1.26

the mind of omniscience is inexhaustible.”

“Tell us, when are bodhisattvas endowed with diligence?”

“When they investigate the mind of omniscience without apprehending it.”

“Tell us, when are bodhisattvas in concentration?”

“When they realize the natural peace of the mind of omniscience.”

“Tell us, when are bodhisattvas endowed with insight?”

“When they do not conceptually elaborate any phenomenon.”

“Tell us, when do they abide in loving kindness?”

“When they do not conceive of beings.”

“Tell us, when do they abide in compassion?”

“When they do not conceive of any phenomenon.”

“Tell us, when do they abide in joy?”

“When they do not conceive of a self.”

“Tell us, when do they abide in equanimity?”

“When they do not conceive of self and other.”

“Tell us, when do they have faith?”

“When they trust in the inexpressibility of all things.”

“Tell us, when are they learned?”

“When they have abandoned attachment to any sound.”

“Tell us, when do they become dignified?”

“When they understand their inner components.”

“Tell us, when do they have perfect propriety?”

“When they abandon the outer sense fields.”

“Blessed One, when do bodhisattvas have qualities that are always present?”

“When they purify the karmic actions of their bodies, speech, and minds,” the Blessed One replied.

At that point the Blessed One spoke the following verses:

“Their bodies are pure and do not carry out evil deeds.
Their words are also pure, so that they have forever abandoned lies.
Their minds are clear; their thoughts are always immaculate.

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This is why the victorious ones say that they are always present.

“They meditate on repulsiveness and have no attachment bred by desire.
They abide in loving kindness and do not erupt with anger.
They abide by insight and are not obscured by ignorance.
Thus, the wise declare them always present.

“Whether they are in society or in training,
Whether they are in the wilderness, in town, or with people,
Their behavior remains the same.
This is why the victorious ones say that they are always present.

“They trust in the nature of all victorious ones.
Wise, they also trust that the Dharma itself is without attachment,
And they trust in the unconditioned nature of the Saṅgha.
This is why the victorious ones say that they are always present.

“They know the conduct of those inclined toward desire,
And the conduct of those who act with anger and ignorance as well.
They master the practices to transform these behaviors.
This is why the victorious ones teach that they are always present.

“They do not abide in the desire realm,
Nor do they dwell in the form realm, and
They are not denizens of the formless realm.
This is why the victorious ones say that they are always present.

“They constantly accumulate merit based on signs and aspirations
And trust that all things are emptiness,
Yet the contaminations are not left partially extinguished.
This is why the victorious ones teach that they are always present.

“They are well-versed in the vehicle of the solitary buddhas.
They know the words of the teachings followed by the hearers.
They have also perfected the vehicle of perfect buddhahood.
This is why the well-gone ones say that they are always present.

“They always have spotless intelligence,
They are clear about right and wrong, and
They regard friends and enemies as equals.
This is why the bodhisattvas are always present.

“They conceptualize neither phenomena of the past,
Nor those of the present or future;
These heroes never conceive of anything.
This is why these pure beings are always present.”

Then Brahma­viśeṣacintin said to the Blessed One,

2.2

“Blessed One, how do bodhisattva great beings transcend worldly concerns? How, even in the midst of worldly concerns, do these not blight them? How do they deal with worldly concerns, and even seek them out, yet not actually engage with them? How do they liberate beings from worldly concerns by taking on these very worldly concerns? How, having realized the equality of worldly concerns, do they function in the world without eliminating worldly concerns?”

The Blessed One again spoke in verse to answer Brahma­viśeṣacintin:

“I have explained the world in terms of the aggregates.
This is where beings of the world abide.
Once they no longer abide there,
They are liberated from worldly concerns.

“Wise bodhisattvas know precisely
The very nature of the world.
So although they possess the aggregates,
They protect those plagued by worldly concerns.

“They protect the world
From gain and loss,
Fame and anonymity,
Praise and blame, and pleasure and pain.

“With their great and stable wisdom,
They realize the nature of worldly concerns.
Having seen the decay of the world,
They are never attracted toward such concerns.

“Their minds are not exalted by gain;
Nor are they dejected by loss.⁸
Unshakable like Mount Meru,
Gain and loss never harm them.

“So it is with fame and anonymity:
For them, these are forever the same.
They welcome with impartiality
Happiness and pain, praise and blame.

“This world comes from duality;
It arises from misapprehension.
This is why, realizing the ways of the world,
The wise follow them without following them.

“They know how to accommodate
All the ways of this world.
This is why, adapting to the ways of the world,
They liberate beings from unhappiness.

“These heroes act in the world.
Like lotuses, they are free of attachment.

2.3

While abiding in the realm of phenomena,
They are not ruined by worldly things.

“Those who fail to understand the nature of the world
Behave in worldly ways.
But those wise ones who know the characteristic of the world
Conduct themselves accordingly.

“The world has the characteristic of space,
And space is devoid of characteristics.
Those who know this
Are unstained by worldly concerns.

“They explain to living beings
The way they understand the world.
Knowing the nature of phenomena,
They are unharmed by worldly ways.

“The aggregates are devoid of inherent nature:
This is the nature of the world.
Those who do not know this
Will always be in the world.

“Those who know all the aggregates
As unborn and unarisen
May interact with the world,
But are never in the world.

“Those with no understanding of worldly ways,
Who are subject to dualistic conceptions,
Are foolish and dispute this,
Denying its truth.

“The nature of worldly things
I know exactly to be thus.
Hence I never dispute
With the denizens of the world.

“This indisputable Dharma
Is explained by all buddhas.
Once the equality of the world is understood,
There is no truth or falsehood in it.

“If one were to discover in these teachings
Something false or true,
One would be clinging to extremes,
And would be no different from the non-Buddhists.

“Phenomena are not actually real,
So nothing can be true or false.
This is why I explain that it is beyond duality,
The Dharma that transcends the world.

“The wise, who know the nature of the world
Just the way it is,
Do not cling to a view
Of things being true or false.

“Those who know this world
To be pristine like space
Are as greatly renowned
As the sun in the world.

“Those who see the world
The way I see it

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