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འཕགས་པ་ཚངས་པ་ཁྱད་པར་སམས་ཀྱས་ཞས་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 2

The Questions of Brahma­viśeṣacintin 2

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English

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.

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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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See the perfect buddhas,
Who live in all directions.

“They know that phenomena devoid of inherent existence
Depend on other things.
To know that phenomena depend on other things
Is to know the nature of phenomena.

“Those who realize the nature of all phenomena
Know emptiness.
To realize emptiness
Is to see the guides.

“Those who hear
This teaching about the world
Are active in the world,
But do not dwell in the world.

“Those who abide in the view
Have not gone somewhere else.
Rather, they act in the world
But are not stuck in the world.

“Even after the Buddha has passed on,
For those who are intent on forbearance,
The thus-gone ones, dharmakāya, and
Perfect buddhas will be present.

“Those who know this way
Uphold my Dharma.
They will make constant offerings to me.
They are the teachers of the world.

“Those who hear
This teaching on the world
Cannot be harmed,
Even by the attacks of evil māras.

“Those who know this truth
Will be rich and prosper,
Will always like to give,
And will observe the most excellent discipline.

“Those who know this world
Will have the strength of patience,
Know how to be diligent,
And be wise beings who delight in concentration.

“Those who know this truth
Will enjoy the most excellent absorptions,
And take pleasure in complete peace.
Those stable ones will have exalted wisdom.

“Wherever these teachings can be heard,
That place will not be bereft of buddhas;
Great beings will, before long,
Travel to the seat of awakening.

“Whoever hears
This teaching on the world
Overcomes the deceitful māras
And will awaken to unexcelled buddhahood.”

The Blessed One then said to Brahma­viśeṣacintin, “Brahmā, since the thus-gone ones have gone beyond the domain of the world, they

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can speak of the world, the origin of the world, the cessation of the world, and the path that leads to the cessation of the world. Brahmā, the world refers to the five aggregates. Any attachment to them is the origin of the world. The exhaustion and cessation of the aggregates corresponds to the cessation of the world, while the path is the nonduality of searching and not searching for the aggregates. Furthermore, Brahmā, what we call the aggregates are merely different designations. The world is these words and verbalized views. To pursue these views is the origin of the world. The genuine cessation of these views is the cessation of the world. The path through which one stops grasping on to these views is the path that leads to the cessation of the world. Brahmā, having reflected about this, I have designated, in relation to this six-foot-tall body, the world, the origin of the world, the cessation of the world, and the path that leads to the cessation of the world.”

Brahma­viśeṣacintin inquired of the Blessed One, “Blessed One, the thus-gone ones teach the four truths of the noble ones; but what, Blessed One, are the truths of the noble ones?”

The Blessed One replied, “Brahmā, suffering is not a truth of the noble ones. Brahmā, the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering are not the truths of the noble ones. Why not? Brahmā, if suffering were a truth of the noble ones, then beasts of burden, like oxen and donkeys, along with all beings in the hell realms, would likewise experience the truth of the noble ones. Why? Because they experience sensations of suffering. Brahmā, if the origin of suffering

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were a truth of the noble ones, then all beings, who are born in existences that originate in various ways, would also experience the truths of the noble ones. If the cessation of suffering were a truth of the noble ones, then all those who are seeking nirvāṇa by annihilating things and all the proponents of nihilistic views, who fall into the view of cessation, would also experience the truth of the noble ones. If the path were a truth of the noble ones, then all those who pursue conditioned phenomena, which arise from further conditioned phenomena, and apprehend a conditioned path would also experience the truth of the noble ones. Therefore, Brahmā, through this instruction, you should know that suffering, its origin, its cessation, and the path are not the truths of the noble ones. Rather, Brahmā, it is a truth of the noble ones that suffering is unborn. It is a truth of the noble ones that no origin should be engaged with. It is a truth of the noble ones that in the complete cessation of all phenomena, they neither arise nor cease. It is a truth of the noble ones to train on the path where all phenomena are equality and nondual.

“Brahmā, what we call truth is not the truth, but neither is it falsehood. Falsehood refers to apprehending self, sentient being, life, person, annihilation, permanence, origin, decay,⁹ birth, cessation, saṃsāra, or nirvāṇa—these are called “falsehood.” Not grasping on to these and not aggrandizing them—this is called “truth.” Suffering should be known is a falsehood, its origin should be abandoned is a falsehood, cessation should be realized is a falsehood, and the path should be cultivated

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is a falsehood. Why? These are deviations from remembering the words of the Buddha. That is why they are falsehoods. What does it mean to remember the words of the Buddha? To not remember or keep in mind any phenomenon is to remember the words of the Buddha. When you abide by this remembrance, you do not dwell on any characteristic. When you do not dwell on any characteristic, you dwell on the limit of reality. When you dwell on the limit of reality, the mind does not dwell. When there is no dwelling in this way, there is neither truthful speech nor any deceptive speech. This is why, Brahmā, according to this instruction, you should know that the truths of the noble ones are that which is neither true nor false. Brahmā, these truths are never falsehoods. Whether thus-gone ones appear or not, the realm of phenomena prevails. Likewise, saṃsāra and nirvāṇa also are forever the truths of the noble ones. Why? Brahmā, the truths of the noble ones are not there to abandon saṃsāra. The truths of the noble ones are not there to attain nirvāṇa. Brahmā, if someone realizes and actualizes the four truths of the noble ones in this way, then that person expresses the truth.

“Furthermore, Brahmā, in the future there will be some monks who fail to cultivate body, mind, and discipline or to develop insight. They will say that due to the birth of suffering, suffering is a truth of the noble ones. They will say that because there is an origin, the origin is a truth of the noble ones. They will say that because things perish, cessation is a truth of the noble ones. They will say that because cessation comes from the path, the path is a truth of the noble ones. Thus, they will speak of the truths in a dualistic way. I say that such foolish people are merely non-Buddhist hearers.

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Anyone who says that the truth of cessation of the noble ones is attained through the perishing of anything has set out on the wrong path. I am not their teacher. They are not my hearers. Look, Brahmā! While I sat at the seat of awakening, I comprehended neither truths nor falsehoods. Could something that I do not comprehend be the teaching or explanation held by another thus-gone one?”

“No, Blessed One,” Brahmā replied.

The Blessed One continued, “Awakening is not apprehended by any thus-gone one. Being ungrasped, it is free of any state of cyclic existence.”

Then Brahma­viśeṣacintin said to the Blessed One, “Blessed One, if the thus-gone ones do not apprehend any phenomenon while seated at the seat of awakening, why do we use the expression ‘the thus-gone ones have found awakening and become perfect buddhas’?”

The Blessed One answered in the following manner: “Brahmā, tell me: are the conditioned and unconditioned Dharma teachings that I give real or not?”

“Blessed One, they are not real. Well-Gone One, they are not real.”

The Blessed One then asked, “Brahmā, do those unreal phenomena exist or not?”

“Blessed One, nothing exists, in the sense that one cannot speak of existence or nonexistence.”

The Blessed One said, “No phenomenon exists, and no phenomenon does not exist. So, is there anyone to attain perfect awakening?”

“Blessed One, there is no one who attains perfect awakening.”

The Blessed One continued, “Brahmā, in this way the thus-gone ones who have reached the seat of awakening know that the essence of the defilements—which arise from mistakenly conceiving of nonexistence—by nature is utterly unborn. It is by not knowing anything

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and not apprehending anything that they know. Why? Brahmā, in the same way that I do not see anything that could be complete awakening, neither do I hear it, think about it, realize it, cognize it, apprehend it, unite with it, formulate it verbally, or reach it. It is beyond all objects, inexpressible, utterly inexpressible, beyond investigation, unrealizable, beyond letters, beyond words, and cannot be cognized. Brahmā, is this phenomenon, which is like space, posited as an actual realization?”

“No, Blessed One. Blessed One, the blessed buddhas possess the quality of inconceivable compassion; and thus, as they awaken to the Dharma of complete peace, they lead others to understanding through words and expressions—this is extraordinary! Blessed One, beings with faith in the Dharma taught by the blessed ones do not have trifling roots of virtue. Why not? This is because, Blessed One, this Dharma contradicts the whole world.”

The Blessed One asked, “Tell me Brahmā, how is this Dharma in contradiction with the whole world?”

Brahmā answered, “Blessed One, the world is attached to truth. But this Dharma is not a truth. It is not a falsehood either. Although the world is attached to Dharma, this Dharma is not the Dharma, nor is it not the Dharma. Although the world is attached to nirvāṇa, this Dharma has neither saṃsāra nor nirvāṇa. Although the world is attached to virtue, this Dharma has neither virtue nor nonvirtue. Although the world is attached to happiness, this Dharma brings neither happiness nor suffering. Although the world is attached to the emergence of a buddha,

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this Dharma leads neither to the emergence of a buddha nor to any nirvāṇa. Although the Dharma is taught, it is beyond speech. Although the saṅgha is taught, no one is assembled. This is why this Dharma is in contradiction with the whole world. Blessed One, as an analogy, fire cannot coexist with water, nor can water with fire. Likewise, emotional defilements are in contradiction with awakening, and awakening with emotional defilements. Why? In the absence of emotional defilements, the thus-gone ones find buddhahood. Although taught, this Dharma does not appear. Even omniscience cannot fathom it. Although it may be practiced, no duality is produced. Although it may be realized, nothing is attained. Although nirvāṇa may be reached, no peace is found.

“Blessed One, sons or daughters of noble family who trust this Dharma way are liberated from all myriad views. They have paid respect to the thus-gone ones and served the victorious ones of the past. Spiritual friends will accept them. They will be devoted to¹⁰ what is vast since their roots of virtue multiply. They will find a treasure since they keep the treasury of the thus-gone ones. They will always act properly since they observe wholesome conduct. They will belong to a good family since they uphold the buddhas’ family. They will practice great charity since they let go of all emotional defilements. They will be endowed with the strength of discipline. They will not be disturbed by the force of emotional defilements. They will be endowed with the strength of patience since they are willing to give up their lives. They will be endowed with the strength of diligence since they never grow weary. They will be endowed with the strength of concentration, since they incinerate negative actions. They will be endowed with the strength of insight, since they are free from negative views.

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“It will be very difficult for māras to overcome them. They will not be overcome by opponents. They will never attempt to deceive the thus-gone ones. They will master correct speech since they are skilled in teaching the nature of things. They will speak the truth since they teach the absolute Dharma. They will be cared for by the thus-gone ones. They will be gentle since they bring happiness to those who associate with them. They will be rich with the wealth of the noble ones. Being part of the noble ones’ family, they will strive in what is supreme. They will be easy to nourish and easy to satisfy. They will receive inspiration to cross to the other shore. They will liberate those who have not already crossed over. They will liberate those who are not free. They will inspire those who are not inspired. They will lead to nirvāṇa those who have not passed into nirvāṇa. They will teach the path. They will teach how to pass beyond suffering. They will be the foremost doctors since they find all remedies. They will be like medicines since they cure all sicknesses. They will acquire the strength of wisdom. They will gain great resolve. They will be powerful since they are not dependent on others. They will be like the lion since their hair is always unruffled by fear. They will be like the bull since they are of good breed. They will be like the elephant since their minds are tamed. They will be like great leaders since they gather great assemblies. They will be heroes since they vanquish all māras and opponents. They will be stable since they are free from fear created by their surroundings. They will be invincible since they have gained fearlessness.

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They will not be afraid of those who teach the truth.

“They will be like the moon since they shine with white virtues. They will be like the sun since they shine the light of insight. They will be like a lamp since they are devoid of any obscurity. They will be like a foundation since they are free of attachment to friends and aversion toward others. They will be like the earth since they nourish all beings. They will be like the wind since they do not fixate on any phenomenon. They will be like water since they clean all the stains of emotional defilements. They will be like fire since they overcome all forms of haughtiness. They will be like Mount Meru since they are unshakable. They will be like the surrounding mountains, which are as hard as a vajra, since their virtuous resolve is firm and unswerving. No opponent will be able to subdue them. No hearer or solitary buddha will understand their depth. They will be like the great ocean since they contain all the jewels of the Dharma. They will be like the ocean depths since they destroy all negative emotions. They will never be satisfied in their search for the Dharma. Insight will fulfill them. They will be like kings since they turn the wheel of Dharma. They will be like Śakra since they have a wonderful physical appearance. They will be like Brahmā since they have acquired sovereignty. They will be like clouds since they thunder the sound of the Dharma. They will be like the rain since they pour down ambrosia.

“They will increase the faculties, the powers, and the elements of awakening. They will have traversed the mire of saṃsāra. They will experience the buddhas’ wisdom. They will approach the buddhas’ awakening.

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They will be unequalled in intellect. In terms of learning, they will be supreme. They will be incomparable, because they are beyond any evaluation. They will have unobstructed eloquence. They will have great memory since they have attained perfect recollection. They will attain realization since they understand the meaning. They will be intelligent since they correctly discern all phenomena. They will know the thoughts of beings. They will be diligent since they work at helping the world. They will transcend the world. They will be like lotuses since they are free from attachment. They will be ungrasped by worldly concerns. They will delight the wise. The learned will hold them in high regard. The erudite will venerate them. Gods and humans will worship them. Worldly beings will prostrate to them. Noble ones will honor them. Hearers and solitary buddhas will admire them. They will not place their hopes in limited activities.¹¹ They will be without hypocrisy since they are without attachment. Their behavior will be delightful. They will have an attractive appearance. Their charisma will enchant others. They will be adorned with the major marks. The excellent minor signs will beautify them. They will uphold the lineage of the Buddha. They will protect the lineage of the Dharma. They will watch over the lineage of the Saṅgha. They will be under the eyes of all buddhas. They will gain the Dharma eye. Their realization of the buddhas’ wisdom will be prophesied.

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They will perfect the three types of patience. They will sit at the seat of awakening. They will trounce the factions of māras. They will acquire omniscience. They will turn the wheel of Dharma.

“Blessed One, they will accomplish the activities of the buddhas. Blessed One, whoever hears this profound Dharma way will become confident, undaunted, and fearless. Those who become inspired when hearing the thus-gone ones speak of such a profound awakening, which is so difficult to know, so difficult to see, and so difficult to comprehend, and who remember these teachings, preserve them, spread them among others, take up this Dharma, and lead others to follow it wholeheartedly are worthy of praise. Their qualities are such that, even if I, Blessed One, were to speak of and praise their qualities for an entire eon or even longer, I could not fully express the extraordinary qualities of these sacred beings.”

The Blessed One asked, “Brahmā, what do you know of the praise or excellence of these sacred beings?”

Brahmā replied, “The thus-gone ones know all things with untainted buddha wisdom. Yet the qualities of these beings go beyond this knowledge. They realize the profound meaning, words, and syllables of the thus gone ones’ explanations, and search for the intent behind the teachings, conform to it with no contradiction, absorb it without corrupting it, and understand the meaning without chasing after the words. These beings know clearly what the thus-gone ones convey with the words they use to teach the Dharma, and the indirect formulations the thus-gone ones use to teach the Dharma, as well as the skillful means, the various ways, and the great compassion the thus-gone ones use to teach the Dharma.”

2.15

The Blessed One stated, “Brahmā, if a bodhisattva knows how to apply the five strengths ¹² of the thus-gone ones, that bodhisattva is said to be dear to beings by performing the deeds of a buddha.”

Brahmā asked, “Blessed One, how are the five strengths of the thus-gone ones applied?”

The Blessed One replied, “They are applied by speaking of the Dharma, teaching using indirect formulations, inspiring others to pursue the skillful Dharma, teaching clearly, and being motivated by great compassion. Brahmā, these are the applications of the five strengths of the thus-gone ones that no one among the hearers and solitary buddhas possesses.”

Brahmā asked, “Blessed One, what are the discourses with which the thus-gone ones teach the Dharma?”

The Blessed One answered, “Brahmā, we speak of the past, the future, the present, defilement, purification, virtue and nonvirtue, the worldly and the supramundane, the defiled and the undefiled, the reprehensible and the nonreprehensible, the conditioned and the unconditioned, the self, beings, vitality, life, the individual, the person, realization, saṃsāra, and nirvāṇa. Such statements, Brahmā, are like illusions, in that they are nonexistent. To speak about something—while seeing that there is no such thing—is like a dream. These statements are like echoes since they are voiced in the manner of sounds in space. They are manifested by a gathering of conditions, so they are like mirages. They are statements with no transformation of their causes, so they are like reflections. They are like optical illusions since they are taught through mistaken observation. They are presented without arising or disappearing, so they are like space. They are as if unspoken since they resound without speech.

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Brahmā, when bodhisattvas know the way of teaching the Dharma that I have just explained, they can make any statements, yet they are not attached to any phenomena. With no attachment to them, they possess the eloquence of uninhibited wisdom to explain the Dharma, even if they must speak continuously for as many eons as there are grains of sand in the river Ganges. They possess the eloquence of uninhibited wisdom that realizes how all words are never different from the realm of phenomena, without having any attachment to this absence of difference regarding phenomena. Brahmā, this is the way the thus-gone ones teach the Dharma.

“Brahmā, you may also ask how bodhisattvas penetrate the indirect teachings of the thus-gone ones. Brahmā, the thus-gone ones teach defilement as purification; they teach purification as defilement. Bodhisattvas must ascertain these indirect teachings. Brahmā, why would the thus-gone ones teach that defilement is purification? In order to avoid mistaken conceptions regarding the essence of defilement, defilement is explained in terms of purification. Why would purification be taught as defilement? To avoid mistaken conception regarding the essence of purification, purification is explained in terms of defilement.

“Brahmā, I teach that giving is nirvāṇa. Immature beings do not understand this, but the bodhisattvas who can relate skillfully to the indirect teachings understand that generosity leads to great happiness in the next life, while nothing is transferred. Since nothing is transferred, it is nirvāṇa. Effortless discipline is nirvāṇa. Instantaneous patience is nirvāṇa. Diligence without adopting or rejecting is nirvāṇa. Nonconceptual concentration is nirvāṇa.

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Unimpeded insight is nirvana. Since the realm of phenomena is free from desire, desire is ultimately free from desire. Since the realm of phenomena is free from aggression, aversion is the limit of reality. Since there is no delusion regarding phenomena, ignorance is ultimately without ignorance. Beings circle in saṃsāra without dying, transference, or birth, so saṃsāra is also nirvāṇa. Since nirvāṇa is devoid of attachment, nirvāṇa is also saṃsāra. Truths are false, because they are based on views imputed conventionally. Yet those who are conceited see truth in falsity. This you should understand.

“Brahmā, furthermore, in their indirect teachings, the thus-gone ones say that they are teachers of eternalism. They say, ‘I teach defilement. I teach nihilism. I teach nonaction. I teach wrong views. I teach to have no faith and no gratitude, to interrupt effort, to eat vomit, and to give no opportunity to practice.’ Nevertheless, things do not happen or appear in the way the thus-gone ones teach them. The thus-gone ones present such indirect teachings that satisfy beings who are filled with manifest pride. These are indirect teachings of the thus-gone ones.

“Brahmā, in this way, the thus-gone ones present the Dharma with indirect teachings, which bodhisattvas who master the right conduct are able to determine. With such mastery, they become learned in all the teachings. They have confidence when they think that a buddha has come in a form body to teach beings. They have confidence when they hear that having come from the dharmakāya, a thus-gone one cannot have come. They have confidence when they hear that a thus-gone one teaches the Dharma to beings for whom words are appealing. They have confidence when they hear that having ascertained the inexpressible nature of reality, there is no Dharma to teach.

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They have confidence when they hear that there is a nirvāṇa, as beings need to transcend the suffering of emotional defilements that arise from misapprehension. They have confidence when they hear that there is no nirvāṇa since unborn things do not perish. They have confidence when they hear that, from the relative perspective, there are beings. They have confidence when they hear that, in the absolute teachings, there are no beings. Brahmā, in this way the thus-gone ones teach the Dharma using indirect formulations. Bodhisattvas should not be afraid of any teaching.

“Brahmā, in this regard, what are the means that the thus-gone ones use to teach the Dharma to beings? Wealth is acquired through generosity, a higher rebirth through discipline, a beautiful physical appearance through patience, wisdom through diligence, and detachment through concentration. Abandoning emotional defilements and gaining the knowledge derived from listening are acquired through insight. The excellent qualities of gods and humans come from following the path of the ten virtues. Loving kindness, compassion, joy, and equanimity bring rebirth in the Brahmā realms. Tranquility leads to extraordinary insight. The levels of the path of learning lead to the level of no more learning. The level of the solitary buddhas leads to the practice of generosity, the level of buddhahood grants boundless wisdom, and nirvāṇa offers the complete pacification of all suffering.

“Brahmā, I skillfully bring beings to this Dharma by explaining these points. The thus-gone ones do not apprehend any self, sentient being, life, or person. Nor do the thus-gone ones apprehend generosity or its result; nor do they apprehend stinginess or its result. They do not apprehend discipline or its result; nor do they apprehend negative ways

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or their result. They do not apprehend patience or its result; nor do they apprehend ill-will or its result. They do not apprehend diligence or its result; nor do they apprehend laziness or its result. They do not apprehend concentration or its result; nor do they apprehend distraction or its result. They do not apprehend insight or its result; nor do they apprehend erroneous insight or its result. They do not apprehend happiness or suffering. They do not apprehend the different results on the path, from a stream enterer up to and including awakening. They do not apprehend complete nirvāṇa, either.

“Brahmā, beings who have received such teachings strive to apply and practice them. Yet what do they have to gain from striving to apply and practice the teachings? No realization or attainment derives from application or effort. They will neither realize nor attain the different levels, from a stream enterer to a worthy one, the level of solitary awakening, and up to unexcelled and perfect awakening and nirvāṇa. Brahmā, these are the skillful means used by the thus-gone ones to teach the Dharma. Therefore, bodhisattvas need to become skilled in means in order to help beings connect with the sacred Dharma.

“Brahmā, how do the thus-gone ones teach? The eye is a principle of liberation. Likewise, the ear, nose, tongue, body, and mind are all principles of liberation. Why? The eye is empty of me and mine; such is its nature. It is the same for the others, up to and including the mind; they are empty of me and mine. Such is their nature.

“Brahmā, since this is without deception, you should understand how all sense fields are

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principles of liberation of beings. Beings who apply themselves to this will infallibly attain liberation; and it is the same for form, sound, smell, taste, texture, and mental phenomena. This is the way all things are, which comprises the ways of emptiness; signlessness; wishlessness; the unconditioned; the unborn; the unceasing; the absence of coming and going; the absence of death, transference, and rebirth; natural luminosity; and detachment. Since syllables are inanimate by nature, they cannot meet each other; so the thus-gone ones speak in a way that is a gate of liberation from all syllables. Brahmā, all their syllables show the truth. All their utterances reveal the thus-gone ones’ teaching of the truth of the principle of liberation. The Dharma taught by the thus-gone ones never turns into defilement. Their Dharma teachings lead to liberation; they reveal nirvāṇa. Brahmā, this is the way the thus-gone ones teach, and bodhisattvas need to learn it.

“Brahmā, you may wonder about the nature of the compassion with which the thus-gone ones teach the Dharma to beings. The thus-gone ones arouse great compassion for others, which has thirty-two aspects. They are: (1) All phenomena are devoid of a self, but beings are not interested in selflessness; this is why the thus-gone ones arouse great compassion for beings. (2) All phenomena are devoid of beings, yet beings call themselves beings; this is why the thus-gone ones arouse great compassion for beings. (3) All phenomena are devoid of a life principle, but beings think that a life principle exists; this is why the thus-gone ones arouse great compassion for beings. (4) All phenomena are devoid of an individual,

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but beings remain fixated on an individual; this is why the thus-gone ones arouse great compassion for beings. (5) All phenomena are devoid of an essential nature, but beings see essences; this is why the thus-gone ones arouse great compassion for beings. (6) All phenomena are without foundation, but beings rely on foundations; this is why the thus-gone ones arouse great compassion for beings. (7) All phenomena are devoid of a substratum, but beings take delight in a substratum; this is why the thus-gone ones arouse great compassion for beings. (8) All phenomena are devoid of something to hold as mine, but beings are fixated on holding to things as mine; this is why the thus-gone ones arouse great compassion for beings. (9) All phenomena are devoid of an owner, but beings strive to hold on to things; this is why the thus-gone ones arouse great compassion for beings. (10) All phenomena are unreal, but beings rely on things as real; this is why the thus-gone ones arouse great compassion for beings. (11) All phenomena are unborn, but beings remain fixated on birth; this is why the thus-gone ones arouse great compassion for beings. (12) All phenomena are devoid of transference and rebirth, but beings are fixated on death, transference, and birth; this is why the thus-gone ones arouse great compassion for beings. (13) All phenomena are devoid of factors of defilement, but beings are defiled; this is why the thus-gone ones arouse great compassion for beings. (14) All phenomena are devoid of desire, but beings are full of attachment; this is why the thus-gone ones arouse great compassion for beings. (15) All phenomena are devoid of aversion, but beings are full of aversion;

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this is why the thus-gone ones arouse great compassion for beings. (16) All phenomena are devoid of ignorance, but beings are ignorant; this is why the thus-gone ones arouse great compassion for beings. (17) All phenomena are devoid of coming, but beings are fixated on coming; this is why the thus-gone ones arouse great compassion for beings. (18) All phenomena are devoid of going, but beings are fixated on going; this is why the thus-gone ones arouse great compassion for beings. (19) All phenomena are devoid of formation, but beings experience formation; this is why the thus-gone ones arouse great compassion for beings. (20) All phenomena are devoid of conceptual elaborations, but beings delight in conceptual elaborations; this is why the thus-gone ones arouse great compassion for beings. (21) All phenomena are emptiness, but beings hold on to views; this is why the thus-gone ones arouse great compassion for beings. (22) All phenomena are signlessness, but beings’ experiences involve signs; this is why the thus-gone ones arouse great compassion for beings. (23) All phenomena are wishlessness, but beings have aspirations; this is why the thus-gone ones arouse great compassion for beings. (24) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, the denizens of this world always fight and rage with malevolence; therefore, I will teach them the Dharma, so that they can abandon the fault of raging with malevolence.’ (25) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, the denizens of this world have wrong conceptions and follow perilous routes and mistaken paths; therefore, I shall set them upon the right path.’

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(26) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, the denizens of this world are overcome by greed and attachment, they know no contentment, and they carry off others’ belongings; therefore, I shall establish them in the riches of the noble ones—faith, discipline, learning, generosity, insight, dignity, and propriety.’ (27) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings are oppressed by their craving for wealth, harvests, houses, sons, and wives, grasping at an essence where there is no essence; therefore, I shall teach them how everything is impermanent.’ (28) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings gain their subsistence through ignorance and deceiving one another; therefore, I shall teach them the Dharma, so that they may live by the right livelihood.’ (29) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings do not like each other, but pretend to be close for gain and praise; therefore, I shall become a genuine spiritual friend who leads them to nirvāṇa, the delightful pacification of all suffering.’ (30) The thus-gone ones arouse great compassion for beings by thinking, ‘Alas, beings are overwhelmed by emotional defilements and delight in family life, which is the source of so much suffering; therefore, I shall teach them the Dharma, to extricate them from the three realms of existence.’ (31) The thus-gone ones arouse great compassion for beings by thinking, ‘All phenomena arise from causes—this is their defining characteristic—but beings are idle when it comes to work at the liberation of the noble ones.’ (32) The thus-gone ones arouse great compassion for beings by thinking, ‘There are beings who reject the perfect nirvāṇa, the supreme wisdom of the buddhas, which is devoid of attachment, and instead seek the lower vehicles of hearers

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and solitary buddhas. I shall inspire them toward the vast, so that they may turn their attention toward the wisdom of the buddhas.’

“Brahmā, the compassion that the thus-gone ones arouse for beings has these thirty-two aspects. This is why the thus-gone ones are called great compassionate ones. Brahmā, you should know that the bodhisattva who generates for beings this great compassion endowed with these thirty-two aspects is a bodhisattva great being, who blossoms as a magnificent field of merit, who never falls back, and who strives to accomplish the benefit of beings.”

At the conclusion of this explanation—a section that is a Dharma gateway to great compassion—thirty-two thousand beings aroused the thought of unexcelled and perfect awakening. A hundred thousand others attained forbearance. Seventy-two thousand gods gained the pure eyes of Dharma, free of dust and specks.

Then the bodhisattva Jālinīprabha addressed the Blessed One, “Blessed One, Brahma­viśeṣacintin has heard this Dharma teaching on the thus-gone ones’ great compassion. But why does this cause no joy or inspiration in him?”

Brahma­viśeṣacintin himself replied, “Noble son, those who have dualistic minds can feel joy and inspiration. However, those who have realized the limit of reality, which is beyond duality, have no such feelings of joy or inspiration. Noble son, it is like someone conjured up by magic. When such an illusory being dances, it engenders no joy or inspiration. Noble son, likewise, since all phenomena have the characteristic of being like magical illusions, I do not feel any joy or inspiration about the Thus-Gone One’s miracles.

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Noble son, if the manifestation of a thus-gone one hears the eloquent speech of that thus-gone one, he will not rejoice or be inspired. Likewise, noble son, those who know that phenomena are mere manifestations do not feel any particular joy concerning the thus-gone ones, nor do they disparage beings.”

Then Jālinīprabha asked, “Brahmā, do you see all phenomena as illusory manifestations?”

“Noble son, you should ask that of those who act based on dualistic distinctions.”

“Brahmā, what is your basis for action?”

“I act based on what all immature, ordinary beings act upon.”

“Brahmā, immature, ordinary beings act upon desire, aversion, and ignorance. They act upon personalistic false views, and upon belief in the supremacy of discipline and ascetic practices, as well as acting upon doubt, grasping at me, grasping at mine, desire, craving, and mistaken approaches. Do you do the same?”

“Noble son, do you posit the existence of all the ordinary phenomena of ordinary individuals?”

“I do not even posit the existence of ordinary individuals themselves, so how could I posit the existence of their ordinary phenomena?”

“Noble son, do you posit attachment, aversion, or ignorance toward these things that do not exist at all?”

“No, I don’t.”

“Noble son, all phenomena are characterized as being free of desire, free of aversion, and free of ignorance. Noble son, since noble beings conduct themselves in this way, free of duality, they can also act in the way ordinary beings do. Noble son, any action is no action, any imputation is no imputation, and any going is no going.”

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“Brahmā, why is any action no action?”

“Even if someone works for hundreds of sextillions of eons, one does not apprehend the realm of phenomena being depleted or filled; this is why any action is no action.”

“Brahmā, why is any imputation no imputation?”

“Noble son, all phenomena can be designated, because they are not imputations; this is why the imputation of any phenomenon is no imputation.”

“Brahmā, how is any going no going?”

“Since there is nowhere to go, any going is no going.”

The Blessed One congratulated Brahma­viśeṣacintin: “Brahmā, excellent, excellent! You have explained this point the way it should be explained. Excellent, excellent!”

Youthful Jālinīprabha said to Brahma­viśeṣacintin, “Brahmā, you said, ‘I conduct myself based on the same things as all immature, ordinary beings.’ This means that you also have conduct.”

“Noble son, if I possessed a cause of birth, I would also have conduct.”

“Brahmā, if you are not born, how can you mature beings?”

“Noble son, my birth is just like the manifestations produced by thus-gone ones.”

“Therefore, the manifestations of the thus-gone ones have no birth whatsoever.”

“How do the manifestations of the thus-gone ones appear?”

“They appear through the power of the buddhas.”

“Noble son, my birth also appears through the power of karma.”

“Brahmā, do you produce karma when you act?”

“Noble son, my actions produce no karma.”

“If there is no karma, how can this karma have power?”

“The power is the same as the act

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—neither is beyond suchness.”

Then the elder Śāriputra spoke to the Blessed One, “Blessed One, those who engage with the indirect teachings of these great elephants produce vast merit. Why? Blessed One, merely to hear the names of these holy beings is already excellent, so what need is there to mention hearing their teachings? Blessed One, imagine a tree that does not stand on the earth, yet it displays roots, a trunk, branches, leaves, flowers, and fruits. Blessed One, holy beings’ actions are just the same. They do not dwell on these phenomena, yet they display actions, birth, appearances, transference, and death. When they appear in the buddha realms, they teach by means of their insightful eloquence. Blessed One, how could any son or daughter of noble family who witnesses the manifestations of this insightful eloquence not arouse the mind of unexcelled and perfect awakening?”

Furthermore, in the assembly at that time there was a bodhisattva called Saṃkusuma, who said to the elder Śāriputra, “The Thus-Gone One has said that the elder is foremost among those who possess insight. So why is the elder unable to produce such a manifestation by means of insightful eloquence—doesn’t the elder understand the realm of phenomena?”

The elder Śāriputra replied, “Saṃkusuma, the hearers of the Blessed One teach in accordance with their domain.”

“Venerable Śāriputra, is the realm of phenomena your domain?”

“No, it is not.”

“So, elder Śāriputra, how do you teach in accordance with your domain?”

“I simply teach according to a hearer’s understanding.”

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