འཕགས་པ་རབ་ཏ་ཞ་བ་རྣམ་པར་ངས་པའ་ཆ་འཕྲལ་གྱ་ཏང་ང་འཛན་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 3
The Absorption of the Miraculous Ascertainment of Peace 3
- Language
- English
3.2
Where there is no remaining, there is also no support for consciousness. And when consciousness is not supported, that is referred to as remaining on the path. That which is the support of the path of the noble ones is also the support of the eyes, the support of the ears, the support of the nose, the support of the tongue, the support of the body, and the support of the mind. And why? The eyes are devoid of eyes. Likewise, the ears, the nose, the tongue, the body, and the mind are also devoid of themselves. If you wonder how they are devoid, they are void of past, future, and present. As for the eyes being void, their voidness is neither existent nor nonexistent. Likewise, as for the ears, the nose, the tongue, the body, and the mind being void, their voidness is neither existent nor nonexistent. In the case of form, sound, smell, taste, texture, and mental phenomena, their voidness is neither existent nor nonexistent. And why? Because it is utterly devoid of a self and anything that belongs to a self. It is entirely devoid of anything that is permanent, stable, solid, or immutable. Hence, it cannot be described as either empty or not empty, nor can it be described as either past or not past, future or not future, or present or not present. Thus, it cannot be said to be past, present, or future. It cannot be described in such terms. And why? Because it is empty of the past, the future, and the present. That which is empty of past, future, and present is also pure in terms of past, future, and present. Mañjuśrī, tell me, is it possible to destroy the indestructible?”
Mañjuśrī replied, “No, Blessed One, it is not. And why? Because it remains the same and will never be anything but the very same.”
The Blessed One said, “In the same way, Mañjuśrī,
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the Thus-Gone One’s teaching of the Dharma remains nothing but the same. Mañjuśrī, if something remains nothing but the same, it cannot be destroyed. That which is indestructible and remains the same does not contain anything that is not the same. It is not dependent, does not come, and does not go. It is the true end of going. It cannot be known. By what means is it unknowable? It cannot be known through the ears, the nose, the tongue, the body, and the mind. It cannot be known by means of any type of conditioning. It is the cessation of all conditioning related to body, speech, and mind. What causes this cessation? Is this the cessation of something that arose in the past and then subsequently ceased? Or is this a cessation in terms of something that was destroyed in the past? Is there something that ceases by being destroyed? The conditioning of nonvirtuous karma is produced because previously one remained in ignorance. Yet with knowledge of this fact, conditioning ceases. If one previously did not rely on the Dharma of the noble ones but remained in ignorance, one would perform nonvirtuous actions. Yet when one relies on the path of the noble ones, one gains realization through wisdom, and thus conditioning will cease.
“That which is empty of wisdom is emptiness. The eye is empty of wisdom and so are the ears, the nose, the tongue, the body, and the mind. Why is that? Because wisdom is empty of wisdom. And emptiness is the eyes, the ears, the nose, the tongue, the body, and the mind. Since the mind is not observed, the eye does not contain any eye. And why? Utterly unborn, the eye does not remain. The same applies to the ears, the nose, the tongue, the body, and the mind. When the mind is not observed, the eyes, the ears, the nose, the tongue, the body, and the mind do not remain in the mind. And why? Because the eye is utterly unborn. Thus, the eyes, the ears, the nose, the tongue, the body, and the mind do not remain. Since they do not remain, they are serene, and thus one now abides by means of a mind of seclusion.
“What is meant by ‘seclusion’? Mañjuśrī, ‘seclusion’ refers to the limit of the sameness of all phenomena, the limit of nonduality, the limit of reality,
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and the limit of non-occurrence. Mañjuśrī, in seclusion there is no birth, old age, or death. Where there is no birth, old age, or death, there is no suffering. Where there is no suffering, suffering does not arise. Where suffering does not arise, there is no fear. Where there is no fear, there is no mind or consciousness. Where there is no mind or consciousness, there is no birth and no cessation. Where there is no birth and no cessation, there is seclusion. Since this is how the Thus-gone, worthy, perfect Buddha remains, it is said that he remains in seclusion.
“Mañjuśrī, the Thus-Gone One does not remain. The examination of the Thus-Gone One is beyond examination. Not seeing any phenomena is seeing the Thus-Gone One. The words of the Thus-Gone One are beyond all words and cannot be set forth. And why? Because, Mañjuśrī, I teach the Dharma in terms of the cessation of the teaching of all letters and words as related to all phenomena. Thus, Mañjuśrī, the Thus-Gone One does not utter a single syllable. And why? Because in the case of the Thus-Gone One there are no mental engagements. He is beyond the workings of the mind and has no thoughts springing from the mind. For him there is no activity of the mind, no ascertainment of the mind, and no movement of the mind. He is beyond all thoughts of the mind. He has no basis for mind and is free from any consciousness that arises from mind. He has no place for a personal mind, nor does he have a place for the minds of others. The Thus-Gone One does not have a mind that abides among form, feeling, perception, formation, and consciousness. He does not have a mind that abides in relation to the eyes, the ears, the nose, the tongue, the body, or the mind. The Thus-Gone One does not have a mind that abides in relation to form, sound, smell, taste, texture, or mental phenomena. And why? Because, Mañjuśrī, the Thus-Gone One is peaceful, serene, resting always in equanimity, not apparent, invisible,
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endless, and cloud-like. Although that surely is the case, beings nevertheless perceive the Thus-Gone One. This is due to the power of their past roots of virtue combined with the past aspirations of the Thus-Gone One and the transformative power of his activity. Thus they can reflect on him and ask him questions. Those with mature faculties and those who have been tamed are therefore able to hear his speech. And why? Because the Thus-Gone One is unborn and unceasing.
“Whoever does not see any nature in phenomena sees the Thus-Gone One. Whoever does not see any phenomena sees the Thus-Gone One. And why? Because, Mañjuśrī, the Thus-Gone One is beyond all phenomena. He can therefore not be described in terms of any phenomenon, and he is also beyond the absence of expression. And why? Because no phenomenon can be observed. Whoever does not observe any phenomena or non-phenomena, anything conditioned or unconditioned, sees the Thus-Gone One. And why? Because, Mañjuśrī, the Thus-Gone One is beyond all phenomena. He does not accept any phenomena, does not appropriate any phenomena, and does not impute any phenomena. Mañjuśrī, the cessation of all phenomena is the Thus-gone, worthy, perfect Buddha. Seeing all phenomena as they truly are is to see the Thus-Gone One. And why? Because, Mañjuśrī, regarding the Thus-Gone One, it is like this: If one does not perceive any phenomena, and if one sees the Thus-Gone One in that same way, then one will understand the statement, ‘All phenomena are the Thus-Gone One.’ Moreover, one will understand the statement, ‘All phenomena are suchness, unmistaken suchness, and nothing but suchness—unborn and unceasing.’ One will also understand the statement, ‘No object and beyond object—such is the domain of the Thus-Gone One.’
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“Mañjuśrī, bodhisattvas who rest in this absorption know with their single minds the mental activities of all beings. Due to the sameness of their own minds, they realize the minds of all beings to be sameness. And due to the sameness of the minds of all beings, they realize their own minds to be sameness. And why is that? Because mind is illusory and because the minds of all beings are naturally luminous. As their own bodies are the natural state, they realize the bodies of all beings to be the natural state. And why? Since all bodies are like reflections, they can let the bodies of all beings enter and merge with their own bodies. They can also make their own bodies follow and merge with the bodies of all beings. To properly train others, the body of the Buddha can transform into the body of any being. That is also how it is according to the vehicles of the hearers and the solitary buddhas. He can transform his own body, the bodies of others, and various realms. Likewise, according to his wishes, he can transform the lement of earth into the element of water, the element of fire, or the element of wind. He can transform the element of water into the element of earth, the element of fire, or the element of wind. He can transform the element of fire into the element of earth, the element of water, or the element of wind. He can transform the element of wind into the element of earth, the element of water, or the element of fire. His transformative power is such that it would be impossible for anyone else in the world, whether Śakra, Brahmā, or Māra, to inspire or bring alignment with the Dharma to the same degree.
“Mañjuśrī, the four types of correct understanding,
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the six types of superknowledge, the thirty-seven factors of awakening, and the four transformative powers will enter the bodies of the bodhisattva great beings, who aspire to this activity. Mañjuśrī, how do the four types of correct understanding, the six types of superknowledge, the thirty-seven factors of awakening, and the four transformative powers enter the bodies of such bodhisattva great beings?
“Mañjuśrī, when the bodhisattvas’ consciousness does not observe form, they correctly apprehend the meaning. By relying on the actual meaning, they correctly understand the Dharma. When the bodhisattvas realize that phenomena are unborn, unmanifest, and unceasing, they gain a correct understanding of language. When they gain certainty of language, they obtain correct understanding of eloquence.
“When, upon seeing form, the bodhisattvas keep their eyes unattached and unobscured with regard to the elements and sense sources, they obtain an unimpaired visual superknowledge. As they hear all meanings related to form even when just a single syllable is being uttered, they attain an unimpaired, unattached, and unobscured aural superknowledge. As they know the minds and mind states of all beings while remaining unattached and beyond separation, they achieve an unimpaired, unattached, and unobscured superknowledge of the minds of others. As they know the mental experiences of all beings to be nothing but sameness, they obtain an unimpaired, unattached, and unobscured superknowledge that recollects previous births. As they act altruistically by means of a discipline that does not observe former and future words or the limitless forms of language, they develop an unimpaired, spontaneous, unattached, and unobscured superknowledge of miraculous manifestations. They are without desire—whether in the past, the future, or the present—and, being free from desire,
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their minds are unstained by attachment, anger, and delusion. Thus, they attain an unimpaired, unattached, and unobscured superknowledge with regard to actualizing an undefiled mind.
“Since they understand by means of sameness, they know that form is unborn, unceasing, and non-abiding. That is the application of mindfulness of the body that accords with the body. With the knowledge of sameness, they understand that experiences concerning form are unborn. That is the application of mindfulness of sensations that accords with sensations. With the knowledge of sameness, they understand that the various observations of form are divorced from the mind and do not involve it. That absence of mind is the application of mindfulness of the mind that accords with the mind. With the knowledge of sameness, they have no erroneous notions regarding the twelve sense sources, nor do they have any erroneous mind states or views, and they do not advance or posit anything. That is the application of mindfulness of phenomena that accords with phenomena.
“Since they understand the indivisible nature of the realm of phenomena, they know form to be unborn, unceasing, and non-abiding, and they do not entertain any notions of virtue or nonvirtue. That is the thorough relinquishment that abandons all phenomena related to negative and nonvirtuous minds and those mental states that have already arisen. Since they have no conceptual activity, they know form to be unborn, unceasing, and non-abiding, and, by not transcending suffering, they do not interpolate or reduce. Thus, by not dwelling on form, they abandon nonvirtue. That is their thorough relinquishment that avoids the arising of evil and those nonvirtuous phenomena that have not yet arisen. Since they have no conceptual activity, they know all visual forms to be unborn, unceasing, and non-abiding. Moreover, since they understand that the realm of phenomena is unborn sameness, they do not label or posit anything. Thus, without any observation of nonvirtue, they give rise to those virtuous phenomena that have not yet come into being.
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That is the thorough relinquishment that gives rise to virtuous phenomena that have not yet come into being. Since they have no conceptual activity, they know form to be unborn, unceasing, and non-abiding. Since they know that form is non-abiding, unborn, and unceasing, they do not label or posit anything. Instead, they practice virtue without perceiving virtue. That is the thorough relinquishment that ensures that virtuous phenomena continue.
“By way of not being affected, they are intent not to dwell on form but to remain unobscured with regard to it. Moreover, due to the sameness of the realm of phenomena, they pervade form with all appearances of color. They also have the intention to tame others in accord with their level of maturation. That is the basis of miraculous power in terms of the meditative absorption of intention.
“They are uninterrupted and continue forever without end. Therefore, with regard to form, they possess a diligence that is free from accepting and rejecting. As such they delight in maturing those to be tamed by means of their miraculous displays that are beyond conditioning. By means of the indivisibility of reality, they obtain the basis of miraculous power related to diligence, which is also the absorption of the Thus-Gone One’s wisdom beyond attainment.
“Since they are free from clinging to and engaging with form, they rest in sameness and have utterly transcended observation. In this way they abide within the seal of the Thus-Gone One’s wisdom and rest in equipoise within his all-pervasive concentration. That is the basis of miraculous power related to attention, which attains the miracles of the Thus-Gone One.
“Due to the wisdom that lies beyond discernment, they know with certainty that form is unborn, and, due to the indivisible nature, they discern all characteristics to be of a single nature. As they discern the wisdom of the Thus-Gone One, their magical manifestations satisfy the minds of all beings. That is the basis of miraculous power related to discernment.
“As all phenomena are beyond attainment, they are not fixated on any visual observation of form. In this way they feel faith and take hold of that faculty of faith.
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They also feel a faith in all qualities where both form and the formless have been equalized. With the faculty undiminished, they produce faith in the wisdom of the Thus-Gone One. That is the faculty of faith.
“Being free from reducing or interpolating anything, all observation with regard to form turns into a single gateway, and the continuity of practice becomes unbroken. This is known as diligence. Then, in a manner beyond observation, the wisdom of the Thus-Gone One becomes unbroken. That is the faculty of diligence.
“By applying their faculties to the abode of the Thus-Gone One, with regard to form the bodhisattvas go beyond mindfulness and transcends all observation, thus becoming singularly mindful. In this way they are mindful of the single characteristic throughout the three times. That is what is referred to as mindfulness. As the minds of all beings are all equal in being mind, a single observation pervades all the realms of beings. This transformative power of the perception of the Thus-Gone One is the faculty of mindfulness.
“As they are free from birth, cessation, and distraction, all mental activity with regard to form has merged into one. The absorptions of form and the formless have merged into one point, as have all features. Being undistracted in the wisdom that engages the faculty of the Thus-Gone One, as well as being undistracted in the extraordinary vajra-like absorption, is what is known as absorption. All absorptions are unborn, and they are free of distraction and becomes unassailable. That is the faculty of absorption.
“With regard to form, the bodhisattvas engage in the activity that comprises all non-abiding insight, absorptions, equipoises, and the unborn limit. With the insight that engages the unborn nature of all phenomena, they transcend everything conditioned as well as the unconditioned. Being beyond the need for an antidote, they engage with the single characteristic of form. That is known as insight, and,
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since they have become unassailable by fleeting consciousness, it is also known as the faculty of insight.
“The power of faith is to be unassailable due to²⁶ non-attachment and non-observation with regard to form and to never lose faith.
“The power of diligence is to delight in the transformative power that pervades form, to transcend all notions of being powerful or not, and to accomplish such power of a thus-gone one over the elements.
“The power of mindfulness refers to an absence of concepts and affirmations with regard to form. It is a spontaneous mindful awareness, the supreme engagement in the ultimate, and in accord with the limit of reality. It is an application of mindfulness of the Thus-Gone One’s Dharma body and a knowledge that is unassailable by any hearer or solitary buddha.
“The power of absorption refers to being unassailable because of perfecting the Thus-Gone One’s wisdom, gaining accomplishment of the activity of the realm of phenomena, attaining spontaneous accomplishment of the absorption of the thus-gone ones, and actualizing the consciousness that is undistracted from all incorrect mind states with regard to form.
“The power of insight with regard to form refers to an undisturbed understanding of the realm of phenomena, knowing the nonduality of extremes and no extremes, being spontaneously mindful of meditative composure, and knowing the non-abiding nature.
“The bodhisattvas realize a mindfulness that is beyond fixation on form. It is in harmony with the domain of the Thus-Gone One and connected with the unborn nature. Being mindful of those states in a way that is without focused mental attention, they awaken. This is the branch of awakening concerned with mindfulness.
“With regard to form, they know the realm of phenomena, are skilled in analyzing by means of a yogic perception that is beyond observation, and understand the correct and the incorrect. This is the branch of awakening concerned with the analysis of phenomena.
“Since the nature of form is the Dharma body,
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they correctly understand this in an unassailable manner and, in order to awaken to the natural state, do not relinquish their diligence. This is the branch of awakening concerned with diligence.
“With regard to form, they have become skilled in distinguishing its indivisible nature, have mastered examination, fully discerns its natural presence, and have accomplished non-abiding knowledge. They experience the joy of pliable absorption, equipoise, and wisdom. This is the branch of awakening concerned with joy.
“The bodhisattvas know that the consciousness that continuously engages in observation of form and all sense sources of awakening is a sameness beyond concepts of entity and nonentity. This is the branch of awakening concerned with pliability.
“When they observe form, they know that all phenomena are sameness. Thus when the circumstances for the stainless branches of awakening, as well as all absorptions and equipoises, have been awakened into one state, that is the branch of awakening concerned with absorption.
“The absence of entities with regard to form has been understood to be the state of sameness; they apprehend the sameness of everything—both form and the formless. Likewise, determination and analysis become sameness and are spontaneously accomplished. Identifications and wisdom become sameness. All qualities that have been attained are realized to be unborn, unmoving, absorption, and sameness. And the branches of awakening, all paths, the unborn limit, and all attainments are no longer sought. This is the branch of awakening concerned with sameness.
“When viewing form, correct view is to see the elements and sense sources as having the nature of non-entities. By way of having parts and not having parts, they are seen as sameness. As the path of the noble ones is seen as not truly a path, the bodhisattva does not entertain any views.
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As the path of the noble ones and all views are seen to be without any characteristics, they do not have any views. Instead, since there is no disturbance, this is referred to as the genuine view. Since all phenomena are seen, this is known as the view. As the unborn is attained, it is termed the path. In terms of sameness, it is known as the genuine mode. Being unobscured, it is referred to as the view. As it applies to all paths and non-paths, it is termed the path.
“Correct conception occurs when all concepts and thoughts regarding form are the same. In that way, the bodhisattvas do not conceive of entities or non-entities, do not conceive of disruption or permanence, do not conceive of birth or non-birth, do not conceive of concepts or no concepts, and do not conceive of nonthought, nonconceptuality, or the correct path.
“Correct speech refers to knowing sameness in the sense that, with regard to form, all phenomena are beyond language and speech, pronunciation and non-pronunciation. They have no names and are unnamable. They are beyond examination and they are not the branches of the path. The word correct does not relate to any verbal mode and is not uttered. Still, all the qualities of the so-called path are uttered.
“Correct action is to view all actions with regard to form as non-actions. They are not something that one performs, and they should therefore not be conceived of as such. Those who attain the state of not acting do not investigate. They do not take up any type of investigation, such as wrong investigation, correct investigation, active investigation, non-active investigation, or any other type of action or non-action. In this way all the endless actions, whether certain, uncertain, correct, incorrect, virtuous, nonvirtuous, neutral, non-transferring, related to the path, or not related to the path, are seen to be unborn. Without engaging in any action, the bodhisattvas see all actions as optical illusions.
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“Correct livelihood is to know the sameness of the pleasant and the unpleasant concerning form and to rest within the realm of phenomena without any observation of correct or incorrect livelihood. Being without observation in this way, livelihood and action fall away. ‘Correct’ here means sameness. ‘Livelihood’ means upholding the Dharma of the noble ones. ‘Path’ and ‘non-path’ refer to the path that is free from striving. ‘Livelihood’ also refers to not having any thoughts or notions concerning livelihood or lack of livelihood. ‘Correct’ means to abide within sameness. Such is correct livelihood.
“Correct effort is to be effortless in body, speech, and mind concerning forms due to the sameness of the realm of phenomena. Thus, bodhisattvas are effortless with regard to the realm of phenomena. ‘Correct’ means free from accepting and rejecting any phenomena that abide within the unborn nature. ‘Effortless’ is a term for not having any observation in terms of body, speech, and mind. ‘Path’ means to strive for the objective of the noble ones via freedom from acceptance and rejection as well as to transcend striving.
“Correct mindfulness is to practice mindfulness of form by virtue of being without mindfulness. Such absence of mindfulness is sameness in which one rests without using mindfulness to objectify something. ‘Correct’ is a term for the sameness in the absence of objectification beyond imputation. ‘Mindfulness’ is a term for recollecting the aggregates, the elements, and the sense sources. It refers to recollecting emptiness, the absence of marks, and the absence of wishes. Thus, it is a term for the effortless recollection of the absorption of the Thus-Gone One.
“Correct absorption is to know the indivisible nature of form, which is also the correct practice of the activities related to sameness and absorption. Knowing the sameness of form also entails knowing the sameness of feelings, perception, formation,
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and consciousness. Knowing the sameness of the aggregates, the bodhisattvas will also correctly perceive the sameness of absorption. They will then also correctly perceive the sameness of the absorption of the Thus-Gone One’s family. When they perceive the absorption of the Thus-Gone One’s family, they perceive the sameness of all phenomena. When they perceive the sameness of all the qualities of the Buddha, they perceive the sameness of all the qualities of ordinary and immature beings. The absorption that perceives the sameness of all the qualities of ordinary and immature beings also perceives the sameness of all the qualities of the Buddha. With the sameness of absorption, they perceive the sameness of the past aggregates, elements, and sense sources. Likewise, they perceive the sameness of the future and present aggregates, elements, and sense sources. Just as they perceive the aggregates, elements, and sense sources, so they also perceive karma and its ripening. Thus, the bodhisattvas rest in the type of absorption that equalizes the three times.
“Correct knowledge is to know thatness and suchness concerning form and thereby know the truth. The bodhisattvas feel devotion to the truth that the nature of reality is also the nature of the aggregates, elements, and sense sources and, moreover, that the absence of the nature of reality is also the absence of the nature of the aggregates, elements, and sense sources. ‘Transformative power’ refers to the unfailing reality. And why? Because whatever is unfailing is also true. When they are grounded in that, they will utter pure aspirations and perform pure activity. They will be blessed to manifest emanations of the Thus-Gone One based on the aggregates, elements, and sense sources. Knowing the sameness of the truth of the earth element, they will also know the sameness of the truths of the water, fire, and wind elements.
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They will also know the sameness of space, qualities, sounds, optical illusions, and reflections. They will also know the sameness of characteristics and the absence of characteristics, being attached and not being attached, brief and elaborate eons, limited and limitless eons, eons with and without buddhas, past and future eons, future and past eons, and present and future and past eons, as well as past and future and present eons. Eons of pollution merge with eons of purification, eons of purification with eons of pollution, and blessed eons with eons of sameness. The knowledge of such merging comes from the absence of such concepts. This is the truth of the realm of phenomena, and thus it is also known as the transformative power of truth. This is the truth of form. Likewise, it is the truth of feeling, perception, formation, and consciousness. All truthful speech that rests within that state is blessed. Such is the transformative power of truth.
“Because of resting in equanimity, the bodhisattvas do not grasp at form, are without thoughts, and are generous and renunciate. That is the transformative power of generosity. Knowing not to accept and reject form is the pacification of all movements and fluctuations. ‘Transformative power’ refers to the transformation of all pollution into purification as one abides in that peace. ‘Purification’ is to bless pollution. When resting in that peace, one can demonstrate all types of activities. For example, one can stimulate desire in those who observe celibacy, and by manifesting in the form of Vajrapāṇi one can make those who act in non-peaceful ways, as well as all demons, become interested in the transformative power of peace. The transformative power of peace
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pacifies, calms, and soothes all ordinary and immature beings. Perceiving the attainment of the transformative power of peace is called the transformative power of thorough pacification.
“The transformative power of insight refers to knowing that form is indivisible from the realm of phenomena. This is known without labelling or positing anything. With nonconceptual insight, all phenomena related to utter and thorough peace and the freedom from conceptual constructs, as well as the aggregates, elements, and sense sources, are blessed to be the omniscient state. Alternatively, ‘transformative power’ relates to the omniscient state, which is the abode of insight. That is why one’s body, which is just a fathom tall, should be thought of as the world. It should be thought of as the source of the world, the end of the world, the path that leads to the end of the world, and also as the wisdom of omniscience. That is the transformative power of insight.”
At this point, Mañjuśrī Kumārabhūta asked the Blessed One, “Blessed One, what are the powers that bodhisattva great beings must possess in order to attain this absorption of the miraculous ascertainment of peace?”
The Blessed One replied to Mañjuśrī Kumārabhūta, “Mañjuśrī, there are thirty-six pure wisdom powers that bodhisattva great beings must possess to attain the absorption of the miraculous ascertainment of peace. What are these thirty-six powers? They are the wisdom power of pure altruism, the wisdom power of pure aspiration, the wisdom power of pure roots of virtue, the wisdom power of pure dedication, the wisdom power of pure learning, the wisdom power of purified karmic obscuration, the wisdom power of pure ritual and experience,
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the wisdom power of pure mindfulness, the wisdom power of pure skillfulness, the wisdom power of pure observation of beings, the wisdom power of pure observation of characteristics, the wisdom power of pure abandonment, the wisdom power of pure acceptance of beings, the wisdom power of pure and great love, the wisdom power of pure and great compassion, the wisdom power of pure and great joy and sameness, the wisdom power of pure discipline, the wisdom power of pure acceptance of discipline, the wisdom power of pure patience, the wisdom power of pure acceptance of patience, the wisdom power of pure diligence, the wisdom power of pure application of diligence, the wisdom power of pure skillfulness regarding the elements, the wisdom power of pure skill in concentration, the wisdom power of pure skill in tranquility, the wisdom power of pure insight, the wisdom power of pure certainty with regard to learning, the wisdom power of pure certainty with regard to both the worldly and the otherworldly, the wisdom power of purified consciousness, the wisdom power of purified conditioned and unconditioned phenomena, the wisdom power of pure skill in special insight, the wisdom power of pure knowledge and liberation, the wisdom power of pure patience with regard to unborn phenomena, the wisdom power of the pure characteristic beyond characteristics,
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the wisdom power of pure ultimate and relative truths, and the wisdom power of pure yearning and diligence. Mañjuśrī, when bodhisattva great beings possess these thirty-six pure wisdom powers, they attain the absorption of the miraculous ascertainment of peace.
“Mañjuśrī, consider this contemplation. Bodhisattvas may spend as many eons as there are atoms in ten universes making offerings in each of the world systems in the ten directions to as many buddhas, bodhisattvas, hearers, and solitary buddhas as there are grains of sand in the Ganges by providing them with divine meals, with clothes made from divine fabrics, and with as many world systems as there are atoms in all the world systems in the great trichiliocosm filled to the brim with wish-fulfilling jewels. Having made these offerings, the bodhisattvas may then commemorate those thus-gone ones by building a memorial for each of them, each memorial as large as this world, made of gems in all colors, and reaching to the peak of existence. They may then surround these memorials with a railing of glittering gems and adorn them with a latticework of wish-fulfilling gems and garlands of banners before anointing them with sandalwood incense. In this way there would be as many offerings as there are atoms in ten universes. Finally, the bodhisattvas may offer incomparable divine offerings to each of the memorials for as many eons as there are atoms in ten buddha realms. On the other hand, other bodhisattvas may faithfully aspire to this absorption and, because of that, offer something as simple as a single meal to a being who has been born as an animal. Compared to the merit created by these latter bodhisattvas, the merit created by the former bodhisattvas would not equal even one percent of it. Nor would it equal a thousandth, a hundred thousandth, a billionth, a ten billionth, or a trillionth of that. In fact, no example or comparison would suffice.
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“Mañjuśrī, compared to bodhisattvas who first develop trust in this absorption and then render service to as many blessed buddhas as there are atoms in all the world systems in the ten directions, providing them with all kinds of pleasures, other bodhisattvas who properly immerse themselves in this absorption will create uncountably greater merit. Mañjuśrī, compared to bodhisattvas who make offerings to the Three Jewels for ten thousand eons, other bodhisattvas who hear the name of this absorption of the miraculous ascertainment of peace and just briefly form the wish to hear this teaching will develop inconceivably more merit in terms of attaining the wisdom of the Buddha.”
Then the Blessed One spoke these verses:
“Being mindful and intelligent,
Insightful and fearless,
Throughout all lifetimes—
This is the practice of awakening.
“If beings are delighted for even a moment
By the splendid arising of the Buddha,
They abandon the eight inopportune states
Of which I have spoken previously.
“They obtain a perfect body and hue,
Beautifully adorned with all the marks,
Strong and powerful,
And without any indolent desires.
“They become happy, wealthy,
And meritorious, and they gain miraculous abilities.
Witnessing the sun of the world,
Again and again they pay homage.
“As they hear the teaching on no-self and emptiness,
They are without confusion regarding the Dharma.
Being learned regarding the nature of phenomena,
They quickly develop devotion.
“Being of noble birth and with wealth,
They will always enjoy happiness.
They become courageous benefactors
Who give freely without miserliness.
“They will be born in the houses
Of those in the world
Who are uniquely noble and of illustrious family,
And they will not take unfortunate rebirths.
“In all such lives,
They will be powerful and renowned householders.
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Glory and splendor will be theirs
As they rejoice in this way of practice.
“As brahmins as mighty as the sāla tree,
They will be disciplined and learned.
As rulers as mighty as the sāla tree,
They will have great pleasures and wealth.
“Exalted by means of their treasury of merit,
They will become kings with miraculous abilities.
They will become teachers of the Dharma,
Teaching in the world with its oceans and central mountain.
“They will be lords possessing the seven riches.
They will be powerful universal monarchs.
As kings they will pay their respects
To the Buddha again and again.
“As they pass away, they will go to the higher realms,
Where they will develop faith in the teaching of the Buddha.
They will be born as Śakra, ruler of the gods,
The lord ruling the peak of the central mountain.
“As rulers of the gods, they will be born in the Heaven Free from Strife,
And likewise in the Heaven of Joy.
As rulers of the gods they employ emanations;
They are powerful and fearless.
“Rejoicing in this way of practice,
They become the foremost Brahmā in the Brahmā Heavens.
Being learned, they become lords venerated
By many millions of gods.
“Those who rejoice repeatedly
In this precious discourse
Will obtain qualities so great
That their extent will be inexpressible.
“If they form the wish for awakening,
They will not become lost,
Even for ten million eons.
Instead, they will become unsurpassed teachers.
“Grass blades, mountains, trees,
Vines, herbs,
Flowers and fruit bushes
Will bow down wherever they go.
“Engaged in the disciplined conduct
Practiced since the time of Dīpaṃkara,
They will illuminate with limitless light
The world systems in the ten directions.
“All the flowers, fruits, and leaves
On the trees in the past,
The present, and the future
Will be perceived by them.
“Billions of buddhas,
Or even many trillions of buddhas,
Would be unable to express
The extent of their qualities.
“When bodhisattvas
Develop interest in this discourse,
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It would be impossible to fully express
The garlands of praise that they deserve.
“Those who express the qualities of this discourse
Will come to possess all those qualities themselves.
They will even have more qualities than those.
In fact, there will be no end to their qualities.
“But those who feel no joy from this discourse,
Who speak badly of it, saying it is untrue when it is true,
Who in anger speak harshly of it,
And who are agitated about it,
“Such persons will be born in hell
With huge bodies.
There they will experience painful feelings,
As their bodies will be tormented.
“Their bodies will take on a size
Measuring five hundred leagues,
And, due to their evil actions,
They will continually be devoured by countless beings.
“For several eons,
Their bodies will measure five hundred leagues.
They will have five hundred heads—
No fewer than that.
“On each head they will have
No fewer than five hundred tongues.
On each tongue there will be
No fewer than five hundred plows.
“Ablaze, the plows will cut their tongues
As a result of the evil of disparaging others.
By speaking harsh words,
They will be burned in the Hell of Extreme Heat.
“Those who abandon restraint
And harm a bodhisattva
Will be born in hell,
And after that as animals.
“If they dismiss this way of practice,
They will reap suffering
In the hell of incessant torment
For billions and trillions of eons.
“Then, after they pass away,
They will become horrific poisonous snakes,
And, tormented by hunger and thirst,
They will act in horrendous ways.
“Even if they obtain food,
Their evil actions will prevent any satisfaction.
When they pass away from such a life,
They may be born as a human.
“Even so, they will be dimwitted and blind.
They will be intent on harm and have no restraint.
By speaking in negative ways,
They will displease the noble ones.
“As they pass away from human existence,
They will once again be born in the lower realms.
For billions of eons,
they will never see a buddha.
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“On the other hand,²⁷ by relating to a bodhisattva
In a disciplined manner free from harm,
And by protecting those Dharma teachers
Who uphold the Dharma,
“They will leave all the lower realms behind
And take birth as Śakra with great miraculous abilities.²⁸
They will also come to rule the Brahmā Heavens,
The Heaven Free from Strife, and the Heaven of Joy.
“Even should they be born as humans,
They will always be universal monarchs.²⁹
As guild masters and householders,
They will always find happiness and great wealth.
“For as many eons as there are grains of sand in the Ganges,
They will always meet
With fearlessness, perfect mindfulness,
Happiness, and safety.³⁰
“Life after life,
They will always venerate the Buddha.
Intelligent beings
May venerate the Buddha throughout many eons,
“Yet other persons may remember
This discourse
Which was taught by the Protector of the World,
When the Dharma disappears in the future.
“Even remembering it for just a single day,
They will gain much more merit than those former persons,
And to all the buddhas in the ten directions
They will offer homage.
“To remember a discourse such as this
Is to venerate
The buddhas of the future
And the buddhas of the past.
“Mañjuśrī, if bodhisattvas should develop any ill will, animosity, or anger toward other bodhisattvas who are devoted to this absorption of the miraculous ascertainment of peace; or if they should go against them and make trouble for them by saying that they come from low families, have few possessions, or have little insight; or if they should accuse them of having damaged discipline, bad complexion, ugly appearance, or no charisma; or even if they should just feel a moment of resentment for those bodhisattvas, such negative karma will cause them to burn in the lower realms for an uncountable number of millions of eons.
“Mañjuśrī, I do not see any evil whatsoever
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that is greater than developing ill will toward such bodhisattvas. Mañjuśrī, compared to noble sons or daughters who strike with weapons or beat with sticks all beings in all the world systems in the great trichiliocosm, noble sons or daughters who feel just a moment of ill will, animosity, or anger toward bodhisattvas who are devoted to the Great Vehicle, or who feel anger toward those bodhisattvas and then form the wish to cause those bodhisattvas trouble, bring about much greater nonvirtue. Mañjuśrī, as many times as bodhisattvas give rise to anger toward, or cause trouble for, other bodhisattvas, for that many eons those bodhisattvas must prepare to don their armor for life as hell beings.
“Mañjuśrī, apart from criticizing other bodhisattvas, no other action is able to cause a bodhisattva’s downfall. Mañjuśrī, it is like this: Apart from a diamond, no other substance, such as wood, soil, sticks, or weapons, is able to cut a diamond. Mañjuśrī, likewise, other than bodhisattvas criticizing other bodhisattvas, no action can bring about their downfall. Mañjuśrī, compared to noble sons or daughters who distribute offerings to the four assemblies according to their wishes in each of the world systems in the ten directions for ten million divine eons, other noble sons or daughters who are motivated by a desire for harmony will create infinitely greater virtue merely by saying, ‘The Thus-Gone One is permanent, the Thus-Gone One is changeless.’
“Mañjuśrī, compared to bodhisattvas who offer the Three Jewels everything they need for one thousand years of the god realms, other bodhisattvas will create infinitely greater virtue by thinking for merely as long as it takes a person to snap two fingers,
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‘All conditioned things are impermanent. All conditioned things are suffering. All conditioned things are empty. All conditioned things are without a self.’ ”
When the Thus-Gone One had delivered this Dharma teaching, eight thousand divine sons formed the attitude set upon awakening, five hundred nuns obtained the absorption that gathers all into a single vehicle, twelve hundred bodhisattvas attained acceptance that phenomena are unborn, and the entire great trichiliocosm shook in six different ways. In order to venerate this Dharma teaching as well as the Blessed One Śākyamuni, from the sky above a heavy rain of divine flowers, such as blue lotuses, red lotuses, water lilies, and white lotuses, fell along with a downpour of sandalwood incense, fabrics, gems, and jewelry.
At that time as many bodhisattva great beings as there are atoms in all the ineffably countless universes paid homage to this Dharma teaching. They did so by each emanating as many hands as there are atoms in the buddha realms in the ten directions. With each hand they made countless, unimaginable, incomparable, and immeasurable offerings as large as the divine realms, sending forth cloud banks of parasols, banners, standards, flowers, sandalwood incense, jewelry, bright lion banners,³¹ gems that shone in all colors, and wish-fulfilling jewels. As they laid all this before the Blessed One Śākyamuni, they said:
“Blessed One, you have spoken well!
Well-Gone One, you have spoken well!
May this Dharma teaching
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Remain long in this world!”
At that point, a countless and inconceivable number of trillions of gods and goddesses—a number so immeasurable and inexpressible that it equals the number of atoms found in all the ineffably many billions of buddha realms—showered down a rain of divine flowers, such as mandārava, mahāmandārava, mañjuṣaka, sumanas, paruṣaka, taraṇi, balalaki, kotaraṇi, saugandhika, and dhanuṣkarideva flowers, blue lotuses, pink lotuses, water lilies, and white lotuses, as well as cakra and mahācakra flowers. They also brought down a rain of divine fabrics, parasols, banners, standards, sandalwood incense, and cloud banks of gems and jewelry. Śakra, Brahmā, and an utterly incalculable number of trillions of guardians of the world paid homage to this Dharma teaching by bringing down a shower of cloud banks of flowers, fabrics, and jewels the size of the entire world. Likewise, an incalculable, inconceivable, immeasurable, and boundless number of trillions of nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas showered down a rain of divine flowers, incense, fabrics, and gems. Accompanied by inconceivable melodies from their divine instruments, they exclaimed:
“Blessed One, you have spoken well!
Well-Gone One, you have spoken well!
Oh, we have heard a Dharma teaching that was never heard before!
Oh, may this Dharma teaching remain for long!”
After the Blessed One had spoken, Mañjuśrī Kumārabhūta, the limitless and incalculable number of other bodhisattvas,
3.27
the many thousands of lay practitioners such as Bhadrapāla, the great hearers, and the many hundreds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas all rejoiced in and extolled the Buddha’s speech.
Colophon
This sūtra was translated, proofed, and finalized according to the revised terminology by the Indian preceptors Jinamitra and Dānaśīla together with the translator-editor Bandé Yeshé Dé.