འཕགས་པ་བསད་ནམས་ཐམས་ཅད་བསྡས་པའ་ཏང་ང་འཛན་ཅས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 3
The Absorption That Encapsulates All Merit 3
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- English
3.2
‘All phenomena are devoid of afflictions and thus pure.
‘All phenomena are completely bereft of all defilements and thus undefiled.
‘All phenomena are genuinely beyond any basis and thus baseless.
‘All phenomena are nondual and thus without gateway.
‘All phenomena have been shown in all ways to be gateways to liberation and are thus gateways in all ways.
‘All phenomena are without going and thus without transference.
‘All phenomena are entirely bereft of all going and thus without going.
‘All phenomena are indivisible into past, present, and future, and thus are the equality of the three times.’
“The blessed one Vimalakīrtirāja taught these eight adamantine statements so that all phenomena may be ascertained.
“Similarly excellent are these eight statements on the gateways to dharmas so that bodhisattva great beings do not become dullwitted:
‘Naming them is a gateway to all phenomena, because it establishes all kinds of gateways.
‘Words are a gateway to all dharmas because they are uttered by different voices.
‘Signs are a gateway to all dharmas because all phenomena are beyond fixation.
‘Their cognition is a gateway to all dharmas because they are hollow, empty, and void.
‘Their essential self-existence is a gateway to all dharmas because they have no essential self-existence.
‘Their exhaustion is a gateway to all dharmas because it is the absence of anything.
‘Imputations are a gateway to all dharmas because imputations do not arise.
‘Their sameness is a gateway to all dharmas because it is their single taste.’
“These supreme statements on the gateways to dharmas are taught so that bodhisattva great beings do not become dullwitted.
“Similarly excellent are these eight seed phrases, which lead to inexhaustible eloquence:
‘The seed phrase supreme a teaches how all phenomena are primordially
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non-originating.
‘The seed phrase supreme pa teaches all phenomena from the ultimate perspective.
‘The seed phrase supreme na teaches the comprehension of the name and form of all phenomena.
‘The seed phrase supreme da teaches the calming and pacification of all phenomena.
‘The seed phrase supreme sa teaches transcendence of all phenomena.
‘The seed phrase supreme ta teaches the indivisibility of all phenomena within suchness.
‘The seed phrase supreme ka teaches the exhaustion of all phenomena.
‘The seed phrase supreme ma teaches the way all phenomena are bereft of middle and extremes.’
“These eight supreme seed phrases lead to inexhaustible eloquence.
“Thus one should endeavor in equanimity and with mindfulness and awareness to apply these eight seed phrases, eight statements on the gateways to dharmas, and eight adamantine statements. One should endeavor in correct discernment with behavior that is never frivolous. And one should endeavor always to seek and pursue what is wholesome.
“Son of noble family, this was the way the Blessed One, the thus-gone one Vimalakīrtirāja responded to the request for statements about the Dharma. In doing so, he illuminated and sent tremors through the world system. He then vanished along with the bodhisattvas, only to reappear at the same moment, the same instant, the same second, in his own buddhafield. There was no sign of him leaving from or arriving in those buddhafields.
“Son of noble family, on that occasion, the great sage Uttara achieved indestructible eloquence. Attaining perfect recall as well, he obtained the protection of the deities. Protected by the deities, he was able to subdue hostile demonic forces. And so he traveled through various villages, cities, towns, countries, kingdoms, and palaces, teaching the Dharma to others.
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In this way, he elucidated and expounded extensively on this absorption that encapsulates all merit.
“For one thousand years he taught the Dharma. He matured 84,000 beings to the level of śrāvaka, 84,000 beings to the level of solitary buddha, 84,000 beings to the level of unsurpassed and completely perfect awakening, 84,000 beings to the level of wheel-bearing monarch, 84,000 beings to the level of Śakra, and 84,000 beings to the level of Brahmā. He established 84,000 beings in the meditation of love, 84,000 beings in the meditation of compassion, 84,000 beings in the meditation of joy, and 84,000 beings in the meditation of equanimity. He led an unfathomable number of beings to advance to the higher realms. Eventually, when the great sage Uttara passed away, he and 84,000 gods were reborn together in the Totally Immaculate world system, the buddhafield of the thus-gone one, the foe-destroyer, the completely perfect buddha Vimalakīrtirāja.
“Son of noble family, in case you have hesitations, reservations, or doubt that great sage Uttara might be someone else, do not harbor them. Because it was I who at that time, in those days, was the great sage Uttara. It was through the blessing of my truthful resolve—my desire and devotion for the Dharma—that the blessed one, the thus-gone one Vimalakīrtirāja was invoked from that buddhafield below.
“Vimalatejā, you should understand through such accounts that for bodhisattva great beings who yearn for the Dharma, the thus-gone ones do not pass beyond suffering, nor does the sacred Dharma ever disappear.
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How is that? Vimalatejā, bodhisattva great beings who yearn for the Dharma with perfect motivation and devotion cause the blessed buddhas to manifest and teach the Dharma, even though they may dwell in a different world system. Vimalatejā, the Dharma treasures of bodhisattva great beings who yearn for the Dharma are found within mountains, mountain caverns, and trees. They contain incantations and infinite gateways to the doctrine laid out in tomes yet to be discovered.
“Vimalatejā, to bodhisattva great beings who yearn for the Dharma, divine beings who have beheld previous buddhas grant courage. Vimalatejā, when the lifespan of bodhisattva great beings who yearn for the Dharma comes to an end, the blessed buddhas and gods can grant them lifespan and power. If they wish, through the buddhas’ and gods’ blessings, they can live for a thousand years, or even two, three, four, or five hundred thousand years—or even for an eon, or longer than an eon, for as long as they might desire.
“Vimalatejā, for bodhisattva great beings who have engendered devotion to the Dharma, the blessed buddhas even eliminate aging and sickness. They endow them with recollection, and endow them with realization and eloquence as well. The blessed buddhas also eradicate any viewpoints that bodhisattva great beings who have engendered devotion to the Dharma might have, and endow them with the genuine view instead. Vimalatejā, bodhisattva great beings who have engendered devotion to the Dharma cannot be harmed in any way by others.
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“In the light of this, Vimalatejā, bodhisattva great beings should endeavor to gain expertise in the accumulation of learning. Bodhisattva great beings who endeavor to gain expertise in the accumulation of learning will attain such extraordinary qualities as these—or even greater and better than these.
“Vimalatejā, these three practices constitute the foundation of merit, the accumulation of merit, the emergence of merit, the expansion of merit, the outflow of merit, inexhaustible merit, inconceivable merit, an ocean of merit. The magnitude or measure of the merit of those bodhisattva great beings who live by them is beyond comprehension. Vimalatejā, the magnitude or measure of the drops of water in the ocean could indeed be reached. However, the quantity of merit of bodhisattva great beings’ accumulation of generosity, discipline, and learning defies comprehension in terms of magnitude and measure. Vimalatejā, one could reach and identify the magnitude and measure of the weight of all the mountains, trees, forests, and grass on earth within the trichiliocosm. However, I assure you that the quantity of merit gathered in the bodhisattva great beings’ accumulation of generosity, discipline, and learning could not be measured.”
At that point, the mighty strongman Vimalatejā asked the Blessed One, “Blessed One, of these three accumulations—the accumulation of generosity, the accumulation of discipline, and the accumulation of learning—which is superior, which is foremost?”
The Blessed One replied, “Vimalatejā,
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of the three accumulations—of generosity, discipline, and learning—it is the accumulation of learning alone that is regarded as superior, eminent, preeminent, consummate, foremost, extraordinary, paramount, unsurpassed, unexcelled, and the most prominent of all. Son of noble family, you can think of the accumulations of generosity and discipline as analogous to a mustard seed, and the accumulation of learning as having the size of Mount Meru, king of mountains. Son of noble family, you can also consider the accumulations of generosity and discipline as analogous to the trails of birds in the sky, while the accumulation of learning is like the limitless sky throughout the ten directions.
“Son of noble family, the accumulation of generosity fulfills two functions. What are those two functions? It alleviates poverty and creates prosperity. The accumulation of discipline also fulfills two functions. What are those two functions? It counteracts the lower states and brings about the higher states. The accumulation of insight fulfills two functions as well. What are those two functions? It eliminates any views and brings about insight. Son of noble family, the accumulation of generosity involves defilement and grasping, and ripens in the aggregates. Son of noble family, the accumulation of discipline, too, involves defilement and grasping, and ripens in the aggregates. Son of noble family, the accumulation of learning is undefiled, devoid of grasping, and does not ripen in the aggregates. Therefore, son of noble family, those bodhisattva great beings who strive to be diligent should exert themselves in the accumulation of learning.”
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On the occasion of this teaching on the accumulations of generosity, discipline, and learning, three thousand beings who had previously engendered roots of virtue formed the resolve set on unsurpassed and completely perfect awakening. Five thousand gods purified their Dharma eyes regarding phenomena so that they became cleared of dust, and immaculate. The mighty strongman Vimalatejā, too, achieved acceptance of the Dharma accordingly.
Subsequently the mighty strongman Vimalatejā asked the Blessed One, “Blessed One, what qualities should a bodhisattva great being possess in order to swiftly achieve acceptance that phenomena are unborn?”
The Blessed One replied, “Son of noble family, there are four qualities that a bodhisattva great being should possess to achieve acceptance that phenomena are unborn. What are those four? To have the conviction that the body is like a reflection; to have the conviction that the voice is like an echo; to have the conviction that the mind is like an illusion; and to have the conviction that all phenomena are the inexhaustible true nature. Son of noble family, a bodhisattva great being who possesses these four qualities will swiftly achieve acceptance that phenomena are unborn.
“Moreover, son of noble family, there are four other qualities that a bodhisattva great being should possess to achieve acceptance that phenomena are unborn. What are those four? To extend love to all beings, while at the same time not having the idea of ‘beings’; to have the conviction that all phenomena are empty and impermanent, while not making them into a ‘ground’; to perceive all buddhas, while having no fixation with regard to the physical eye; and to be skilled in discerning the mind, while not focusing on the mind as being a ‘mind.’ Son of noble family, a bodhisattva great being who possesses these four qualities will swiftly achieve acceptance that phenomena are unborn.
“Furthermore, son of noble family,
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there are four further qualities that a bodhisattva great being should possess to achieve acceptance that phenomena are unborn. What are those four? To give up everything as a way to renounce views; to have pure discipline as a means to quell all the afflictions; to engender the strength of patience in order to progress in the Dharma; and to foster diligence in order to gain liberation by virtue of solitude. Son of noble family, a bodhisattva great being who possesses these four qualities will swiftly achieve acceptance that phenomena are unborn.
“Son of noble family, there are four additional qualities that a bodhisattva great being should possess to achieve acceptance that phenomena are unborn. What are those four? To achieve concentration but not depend on concentration; to analyze with insight yet be without concepts; to acquire skill in methods while magnetizing beings; and to be unhindered in all actions while gaining realization. Son of noble family, a bodhisattva great being who possesses these four qualities will swiftly achieve acceptance that phenomena are unborn.
“Moreover, son of noble family, there are four more qualities that a bodhisattva great being should possess to achieve acceptance that phenomena are unborn. What are those four? Through great love, to protect beings; through great compassion, not to become weary with cyclic existence; through great joy, to take joy and great delight in the Dharma; and through great equanimity, to give up attachment and anger. Son of noble family, a bodhisattva great being who possesses these four qualities will swiftly achieve acceptance that phenomena are unborn.
“In addition, son of noble family, there are again four more qualities that a bodhisattva great being should possess to achieve acceptance that phenomena are unborn. What are those four? To realize directly the three gates of liberation;
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to comprehend the three times; to transcend the three realms; and to have trust in the fact that all phenomena are inherently without birth. Son of noble family, a bodhisattva great being who possesses these four qualities will swiftly achieve acceptance that phenomena are unborn.”
At that explanation of these fourfold enumerations of qualities for accomplishment, the mighty strongman Vimalatejā achieved acceptance that phenomena are unborn. He felt joy and elation, and simply through that he ascended into the air to the height of seven palm trees. The trichiliocosm shook in six ways. Hundreds of thousands of human and divine instruments sounded. A rain of lotus flowers fell, and the whole world was filled with an immense glow.
The Blessed One then smiled. As is an attribute of the thus-gone ones, when he smiled an assortment of blue, yellow, red, white, crimson, crystal, and silver-colored light rays emanated from his mouth. These lights filled the universe with an infinite, limitless radiance that eclipsed that of the sun and moon and reached even the Brahmā realm, before returning to dissolve into the crown of the Blessed One’s head.
At that moment, venerable Ānanda rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. With his palms together, he bowed toward the Blessed One and asked him, “Blessed One, since the blessed buddhas do not smile in the absence of causes and conditions, what are the causes for this smile, and what are the conditions?”
He also expressed this in verse:
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“You who have attained supreme wisdom and have vast, pure vision,
With senses calm, you have achieved sublime, transcendent tranquility;
Your body shines with divine light, radiant like a golden mountain.
Why is it you displayed this smile, O Blessed One?
“While your intelligence understands the three times as they are,
As well as the mental doings of gods and men,
You are perpetually free of ideas, in attainment of supreme wisdom—
Please explain the meaning of your moon-like face’s smile.
“As many buddhas as have come in the past, or will in the future,
As well as those dwelling now—you are their equal.
You who know how beings engage in various good deeds,
Please divulge everything, by way of a prophecy.
“Your body pervades this entire buddhafield,
Your speech resounds widely through numerous buddhafields,
Your mind has love for all beings within them.
Victorious One, your wisdom is infinite—please explain why.
“You have understood that things are void, like a moon in water,
Fleeting as an illusion, fundamentally a dream,
Ephemeral as clouds, and transient by nature.
Lion among Men, please divulge the reason for your smile.
“Realizing emptiness, signlessness, and wishlessness, you are free,
Your mind always gentle, expert in the very nature of phenomena;
While a tempest rages in the sky, you seem free of elaboration.
Why did you smile? Pray tell, what was the reason?
“I bow today before the one whose mind is the supreme wisdom of awakening;
Today you have conquered the demons at the foot of the king of trees.
You who have ascended the throne of the sublime victorious ones,
Supreme Leader of men, please say why it was you smiled.
“This is not a place of the Victorious One’s śrāvakas,
Nor is it the domain of the solitary buddhas;
This is the domain of the ocean-like qualities of buddhahood.
Please explain the reason why the Chief of the World has smiled.”
The Blessed One then answered Venerable Ānanda, “Ānanda,
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did you see the way the mighty strongman Vimalatejā ascended into midair to the height of seven palm trees?”
Ānanda said, “Indeed I saw it, Blessed One. I saw it indeed, Blissful One.”
The Blessed One continued, “Ānanda, over the course of a hundred thousand cycles of three incalculable eons, the mighty strongman Vimalatejā will fully awaken to unsurpassed and completely perfect buddhahood. In the eastern realm known as Utterly Purifying, in the eon known as Praised by Brahmā, he will appear in the world as a thus-gone one, a foe-destroyer, a completely perfect buddha. He will be someone who is knowledgeable and virtuous, a blissful one, someone who knows the world, a charioteer to guide beings, an unsurpassed being, a teacher of gods and men, a blessed buddha known as King of Many Arrangements. Ānanda, that buddha realm known as Utterly Purifying of the Thus-Gone One, the foe-destroyer, the completely perfect Buddha King of Many Arrangements will be filled with prosperity, abundance, happiness, plentiful harvests, and gaiety, and will have many human and other inhabitants. As an analogy, Ānanda, the riches and enjoyments of beings in the realm of the Utterly Purifying buddhafield will be on a par with those of the gods in the Joyous Heaven.
“In order to gather bodhisattvas, the Thus-Gone One King of Many Arrangements will teach only the bodhisattva collection without expounding anything else. The words śrāvaka and solitary buddha will not even exist there. The only community that will emerge will be the great bodhisattva saṅgha that consists of bodhisattva great beings who have achieved acceptance.
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That Thus-Gone One will live for a fathomless span of time. In his buddhafield, the eight unfree states will not exist. Demons and hostile forces will be vanquished. There will be no extremists. The buddhafield will be made of beryl and be adorned with lotus flowers of gold from the Jāmbū River.”
Eventually the mighty strongman Vimalatejā descended from midair. He bowed at the feet of the Blessed One, requested ordination from the Blessed One, and was ordained in the teachings of the Thus-Gone One.
The bodhisattva great being Nārāyaṇa now said to the Blessed One, “The way that the Blessed One has expounded on the doctrine of discipline, Blessed One, is indeed marvelous. Blissful One, it is indeed marvelous. Even those who visit the Thus-Gone One to denigrate him, pick out his faults, make trouble, or ridicule him feel deeply pleased, delighted, and overjoyed as soon as they see the Thus-Gone One. Their pride, conceit, and arrogance are utterly subdued. They bow solely to the Thus-Gone One, and prostrate themselves solely to the Thus-Gone One with their palms joined. Blessed One, that was how the mighty strongman Vimalatejā arrived, with immense pride, conceit, and arrogance. Yet he has heard the teaching in this way and has achieved the state of a great being. He will teach the Dharma to eradicate the pride, conceit, and arrogance of an unfathomable, countless number of beings. Blessed One, toward how many thus-gone ones, foe-destroyers, completely perfect buddhas in the past did the mighty strongman Vimalatejā engender the roots of virtue in pursuit of completely perfect awakening, such that now he has attained the superknowledges so swiftly?”
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The Blessed One said to the bodhisattva great being Nārāyaṇa, “Nārāyaṇa, in the past, the mighty strongman Vimalatejā, longing for unsurpassed and completely perfect awakening, engendered the roots of virtue toward six billion, two hundred million buddhas. Subsequent to that, he served an unfathomable, countless number of blessed buddhas; he took them as his teachers, venerated and worshiped them, and in doing so practiced chastity.”
Nārāyaṇa then asked, “Blessed One, what roots of nonvirtue led him to be lacking in the mind of awakening, such that he arrived before the Thus-Gone One with the intention to quarrel, full of pride, conceit, and arrogance?”
The Blessed One replied to the bodhisattva great being Nārāyaṇa, “Nārāyaṇa, there are four traits with which a bodhisattva will neglect the mind of awakening. What are those four traits? Immense pride, disrespect for the Dharma, deprecating the spiritual guide, and speaking falsehoods. Nārāyaṇa, a bodhisattva who has these four traits will neglect the mind of awakening.
“Moreover, Nārāyaṇa, there are four more traits with which a bodhisattva will also neglect the mind of awakening. What are those four? To associate with the practitioners of the Vehicle of Solitary Buddhas; to have inclinations toward the Lesser Vehicle; to denigrate and be hostile toward bodhisattvas; and to be a tight-fisted instructor with respect to giving teachings. Nārāyaṇa, a bodhisattva who has these four traits will neglect the mind of awakening.
“Furthermore, Nārāyaṇa,
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there are four more traits with which a bodhisattva will neglect the mind of awakening. What are those four? To be pretentious; to have deceit in the way one serves beings; to be two-tongued toward spiritual guides; and to be overly fixated on gain and respect. Nārāyaṇa, a bodhisattva who has these four traits will neglect the mind of awakening.
“Nārāyaṇa, there are four additional traits with which a bodhisattva will neglect the mind of awakening. What are those four? Not to recognize the workings of demons; to be obscured by the veil of karma; to be weak in altruism; and to lack insight and method. Nārāyaṇa, a bodhisattva who has these four traits will neglect the mind of awakening.
“Nārāyaṇa, why was it that the mighty strongman Vimalatejā neglected the mind of awakening? Let me tell you. Once, in the distant past of this Excellent Eon, there appeared in the world a thus-gone one, a foe-destroyer, a completely perfect buddha, one who was knowledgeable and virtuous, a blissful one, one who knew the world, a charioteer to guide beings, an unsurpassed being, a teacher of gods and men, a blessed buddha known as Krakucchanda. During the period of his teachings, there was a priest named Wealthy as the Great Sal Tree. Misled by demons, this priest developed immense pride, and so he did not make visits to the Thus-Gone One. On top of this, so overcome was he with pride, he would stay around spiritual teachers, both priests and laypeople, to fight, quarrel, and dispute with them. He was disrespectful to the Dharma as well as to Dharma teachers.
“At that time, he lacked five things. What five? He had not met the Buddha, not heard the Dharma,
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had not had various discussions with bodhisattva great beings who had entered the Great Vehicle, had not dedicated the roots of virtue, and had not stabilized the mind of awakening. Thus he had taken up negative qualities, while not taking up the mind of awakening, and thereby, Nārāyaṇa, did he lack these five things.
“Nārāyaṇa, if by any chance you have hesitations, reservations, or doubts that the brahmin priest Wealthy as the Great Sal Tree at that time, in those days, might be someone else, do not harbor them. For at that time, in those days, it was the mighty strongman Vimalatejā who was the brahmin Wealthy as the Great Sal Tree. Due to his pride, he neglected the mind of awakening. Yet he was protected by his previous roots of virtue and saved only by the mind of awakening; thus he was not reborn in the lower states. He was inflated with pride and had the strength of a mighty strongman, yet through the Buddha’s power, he could not avoid meeting the Buddha. Overwhelmed by the powerful force of the Thus-Gone One, he came here, and he heard of the powerful strength of the Thus-Gone One and the bodhisattvas. Thereby all his pride, conceit, and arrogance were eliminated. Since he did nothing harmful, he met the Thus-Gone One. This was a root of virtue that manifested from causes in the past; thus was he able to swiftly attain acceptance of the superknowledges.”
Then the bodhisattva Nārāyaṇa asked the mighty strongman Vimalatejā, “Son of noble family, what qualities have you engendered to achieve such acceptance?”
To this Vimalatejā answered, “I have engendered all the qualities of an ordinary being.”
Nārāyaṇa continued, “How did you engender them?”
Vimalatejā responded, “Just as they do not come into being and just as they do not perish, that is how I engendered them. Just as they cannot be grasped
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and just as they are unborn, that is how I engendered them.”
Nārāyaṇa asked, “Son of noble family, what is the difference between the qualities of ordinary beings and the qualities of buddhas? What distinguishes them?”
Vimalatejā responded, “They are distinguished in name, though in fact there is no real distinction.”
Nārāyaṇa then inquired, “Vimalatejā, what is truly meant by the qualities of ordinary beings?”
Vimalatejā said, “They have no true meaning; there is nothing designated and no concept.”
Nārāyaṇa asked, “Vimalatejā, what does the true meaning eliminate? What does the true meaning establish?”
Vimalatejā replied, “Nārāyaṇa, the true meaning eliminates the qualities of ordinary beings and establishes the qualities of the buddhas.”
Nārāyaṇa continued, “Vimalatejā, what is truly meant by the qualities of the buddhas?”
Vimalatejā answered, “Nārāyaṇa, the true meaning of the qualities of the buddhas is nonduality.”
Nārāyaṇa then said, “The Thus-Gone One has declared, ‘Son of noble family, rely on the true meaning, do not rely on the words.’ He has also stated, ‘There are two causes and circumstances for the correct view to arise, namely other’s words, and one’s own correct mental engagement.’ So how would you explain what are words and what is meaning?”
Vimalatejā responded, “Nārāyaṇa, a bodhisattva relying on the true meaning does not reduce his words. Moreover, that words have no reference point is their true meaning. Their true meaning is the true meaning that is inexpressible. For one relying on the true meaning, there are no phenomena whatsoever, and also no true meaning. Why is that? It is because all phenomena are inexpressible, worthless, not dwelling in any place or direction, remaining in themselves
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and ceasing in themselves.⁴ The Blessed One has also stated, ‘The definition of the true meaning is perpetual cessation.’ Therefore, Nārāyaṇa, one who relies on the true meaning does not proliferate or elaborate on anything. That which is not proliferated or elaborated is the true meaning.”
Nārāyaṇa then asked, “Son of noble family, is there a system according to which relying on the true meaning is to rely on all phenomena?”
Vimalatejā answered, “There is, Nārāyaṇa. It is in the sense that all phenomena are empty, that all phenomena are void. It is precisely in the sense that they are empty that they are to be relied on. It is precisely in the sense that they are void that they are to be relied on. In this way, Nārāyaṇa, the one who relies on the true meaning relies on all phenomena.”
Nārāyaṇa declared, “Therefore, Vimalatejā, all phenomena are dependent.”
Vimalatejā then replied, “Precisely, Nārāyaṇa. It is just as you have said. All phenomena depend on the ultimate truth. They have their gateway in the ultimate truth. We should pursue them within the ultimate truth. We should pursue them in the sense that just as phenomena are not established, nor is the absence of phenomena established. The noble ones’ pursuit is a nondualistic pursuit. This pursuit does not involve doing anything. In this pursuit, there is nothing to be done, nothing to be carried out. The pursuit is taking place when there is nothing being done, nothing being carried out. As long as one does not go against the true meaning, it is appropriate to strive.”
As the mighty strongman Vimalatejā expounded on the true meaning, the minds of five hundred monks became freed of defilement and without grasping. Eight thousand gods purified the eye of Dharma regarding phenomena so that it became cleared of dust and immaculate.
The bodhisattva great being Nārāyaṇa then told Vimalatejā,
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“Vimalatejā, the Thus-Gone One declared, ‘Rely on the true meaning. Don’t rely on the words.’ This is because beings lack skill in the true meaning and experience things dualistically. They also lack skill concerning words, misinterpreting them and failing to understand their true meaning. Thus the Thus-Gone One advised them to rely on the true meaning and not on the words. That way, by relying on the true meaning, they will understand that the very nature of words is sameness, and they will then transcend words altogether.
“Son of noble family, those who assume that absorption alone is sufficient and do not learn the teachings of the vinaya will not become free of cyclic existence, since their attitude is pretentious by nature. The Thus-Gone One’s statement that there are two causes or circumstances that lead to the genuine view is thus intended to draw such people who are pretentious by nature into extensive learning. If they then learn the teachings and practice them correctly, their pretense will go away. With those on the path in mind, the Blessed One declared:
“ ‘Through learning, one will comprehend dharmas.
Through learning, one will not do evil.
Through learning, one will give up harm.
Through learning, one will gain nirvāṇa.’ ”
The bodhisattva Nārāyaṇa then asked, “Son of noble family, how should a monk practitioner engage with the Dharma in a genuine way?”
Vimalatejā replied, “If one never engages with the Dharma and is never separate from it, that is the way to genuinely engage with the Dharma. Nārāyaṇa, genuine engagement with the Dharma refers to an absence of engagement. Furthermore, Nārāyaṇa, when a monk does not engage, he does not activate any faults, nor does he activate the self: this is genuine engagement. When we analyze in terms of beginning and end, then the one being spoken to, the topic of discussion,
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the understanding aimed at in the discussion, and explanations of what should be abandoned, what should be realized, and what meditation should be done, are all found not to have a past cause, a future cause, or a present cause—that is genuine engagement.
“When one sees that all phenomena have essentially ceased, that is genuine seeing. When one sees that all phenomena are naturally at peace and naturally in a state of union, that is genuine seeing. When one sees that all phenomena have never originated, that is genuine seeing. When one sees that all phenomena have never originated nor arisen, and sees that they are entirely beyond suffering, and one does not see one who is seeing and something seen, and does not see them as they are, and does not see them at all—when one so sees, that is genuine seeing.”
At this, the Blessed One said to the mighty strongman Vimalatejā, “Excellent. Excellent, son of noble family, excellent. If something is taught or to be taught, it should be taught in this way. To exert oneself in the correct way is to become undeluded about everything. To exert oneself in the correct way is to be unobscured about everything. To exert oneself in the correct way is to be beyond bondage and liberation. How is this? It is because correct exertion involves no effort to abandon or be rid of anything. To see all phenomena genuinely, to see them as they truly are, is genuine vision.
“What does it mean to see phenomena as they truly are? It is non-seeing alone. Non-seeing is a reference to non-origination. Non-origination is a reference to non-arising.
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Non-arising is a reference to non-seeing. It was because I had this in mind that you declared, ‘When all phenomena are not originating and not seen, one will penetrate flawless reality.’ This is genuine vision—to penetrate flawless reality. Why do we use the phrase penetrate flawless reality? That which is the sameness of self is the sameness of non-self. That which is the sameness of non-self is the sameness of all phenomena. Hence the expression penetrate flawless reality.”
The bodhisattva great being Nārāyaṇa then said to the Blessed One, “Blessed One, a bodhisattva may correctly understand this Dharma discourse regarding how all phenomena have such characteristics, and how they are inherently and entirely beyond suffering; upon hearing it, he or she may then believe and be convinced of it. That he or she nevertheless does not pass beyond suffering in the interval period⁵ is indeed marvelous, Blessed One. Bliss-Gone One, it is indeed marvelous.”
The Blessed One replied, “Nārāyaṇa, such is the skill in method of these bodhisattvas. Being so skilled in methods, they suffuse every mind-state they have with four things. What are those four things? Great love, great compassion, omniscient wisdom, and the uninterrupted preservation of the spiritual tradition after the Buddha has appeared.
“Nārāyaṇa, they apply these four to everything. They perfectly understand how all phenomena are inherently beyond suffering. They have belief and conviction in what they have heard. Yet still they do not pass beyond suffering in the interval period. They learn the teachings of the vinaya for the sake of beings. Their certainty in understanding and seeing is one of non-seeing. Why is that?
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Because they do not give up on any being.”
Then the mighty strongman Vimalatejā asked the Blessed One, “Blessed One, what faults do bodhisattvas have, those whom the Blessed One described as certain to fall?”
The Blessed One replied, “Son of noble family, I do not at all regard bodhisattvas as having any faults, and do not have any such concepts whatsoever. Nevertheless, they may focus on the vehicle of the śrāvakas instead of focusing on all sentient beings, instead of focusing on the lineage of the Buddha, the lineage of the Dharma, the lineage of the Saṅgha, and the Great Vehicle. They may neglect and disregard the state of omniscience. They may fail to make aspirations to completely and perfectly awaken. Developing aversion to everything that is composite, they might enter the faultlessness of the śrāvakas.
“Bodhisattva great beings should keep their focus on all beings; they should keep their focus on the lineage of the Three Jewels and on the Great Vehicle, and thereby look to the wisdom of omniscience, and have no regard for life and limb. They should understand the single characteristic of all phenomena, and yet not enter faultlessness. Out of their regard for beings, they should familiarize themselves with concentration. And they should not let themselves enter the faultlessness of śrāvakas. Son of noble family, you should understand through this description the way in which bodhisattvas are free of faults, and yet do not enter faultlessness.”
The mighty strongman Vimalatejā then said to the Blessed One, “Blessed One, this marvelous doctrine of the bodhisattva great beings is not to be found among the śrāvakas and solitary buddhas; how wonderful!”
On this occasion, since Mañjuśrīkumārabhūta was present in the gathering,
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the bodhisattva great being Nārāyaṇa mentioned to the Blessed One, “Blessed One, on this occasion of the absorption that encapsulates all merit, Mañjuśrīkumārabhūta has not presented a talk.”
Mañjuśrīkumārabhūta then said to the bodhisattva great being Nārāyaṇa, “Son of noble family, bodhisattvas do not carry out the practices toward awakening out of a desire for merit. They do not carry out the practices toward awakening out of a desire for gain, praise, or eulogy, nor for the higher states, wealth, followers, fame, renown, or honor.”
Nārāyaṇa then asked, “So, Mañjuśrī, why do bodhisattvas carry out the practices toward awakening?”
Mañjuśrī answered, “Son of noble family, bodhisattvas carry out the practices toward awakening out of compassion for all beings. Bodhisattvas carry out the practices toward awakening out of their longing for the Dharma, their wish to eliminate all beings’ suffering, their wish to eradicate the mistaken afflictions, and their wish to experience a similar suffering themselves;⁶ they do not carry out these practices out of a wish for gratitude. Therefore, son of noble family, bodhisattvas carry out the practices toward awakening without regard for body or mind, without any clinging, in an unflagging manner without fixation, concepts, or mental engagement. They are undeterred and cannot be stopped, nonconceptual, steadfast, and without attachment or anger. They are exceedingly brave, invincible, unexcelled, unafraid, fearless, intrepid, humble, unabashed, stable,
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and unwavering. They arise from detachment, with a single aim, a single principle, reduced to a single thing, remaining in a single principle, striving with a single conviction, wishing all beings to be free, with that single wish, that very wish.”
Nārāyaṇa asked, “Mañjuśrī, how does a bodhisattva carry out the bodhisattva practices?”
Mañjuśrī replied, “Son of noble family, whenever a bodhisattva no longer practices awakening to come to an end, to be born, not to come to an end, or not to be born, nor with the conceit of being perpetually at an end or unending, nor disturbed at being perpetually unborn, then a bodhisattva who so practices is carrying out the bodhisattva practices.
“In addition, Nārāyaṇa, a bodhisattva tells himself that the mind of the past has ended, and does not become involved; that the mind of the future, has not yet come, and does not become involved; and that the mind of the present will not remain, and does not become involved. The bodhisattva great being who practices in this way—without getting attached to the mind of the past, future, or present—is carrying out the bodhisattva practices.
“Moreover, Nārāyaṇa, bodhisattvas experience generosity and awakening, sentient beings and thus-gone ones, all in a nondualistic way. They experience discipline and awakening, sentient beings and thus-gone ones, all in a nondualistic way. They experience patience and awakening, sentient beings and thus-gone ones, all in a nondualistic way. They experience diligence and awakening, sentient beings and thus-gone ones, all in a nondualistic way. They experience concentration and awakening, sentient beings and thus-gone ones, all in a nondualistic way. They experience insight and awakening, sentient beings and
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thus-gone ones, all in a nondualistic way. Whenever bodhisattvas practice the perfections in this way, it is said that simply by virtue of the fact that they are not in conflict with the characteristics or essence of the practice, those bodhisattvas are carrying out the practices of awakening.
“Furthermore, Nārāyaṇa, bodhisattvas do not tell themselves that forms are empty. Forms are empty by themselves. In the same way, they do not tell themselves that feelings, perceptions, formations, or consciousness are empty. Consciousness is empty by itself. Form is not brought to an end by emptiness; it is simply that form, since its very nature is emptiness, has always been at an end. Likewise feelings, perceptions, formations, and consciousness are not brought to an end by emptiness; it is simply that consciousness, since its very nature is emptiness, has always been at an end. All phenomena are at an end simply because they are at an end by their very nature; it is not because form is at an end that all phenomena are at an end. Nor is it because feelings are at an end, or because perceptions are at an end, or because formations are at an end, or because consciousness is at an end, that all phenomena are at an end. The bodhisattvas who practice in this way are carrying out the bodhisattva practices.
“In addition, Nārāyaṇa, bodhisattvas do not try to get rid of the traits of ordinary beings, nor do they practice in order to give rise to the qualities of buddhahood. They do not practice in order to go beyond cyclic existence, nor in order to perfect the state of transcendence of suffering. They do not see unwholesome qualities as fully established, yet neither do they see wholesome qualities as truly established. They do not truly see any knowing apart from what is known. Bodhisattvas are those who, inseparably from the realm of phenomena, are disposed to the practice. Nārāyaṇa, bodhisattvas who practice in this way are carrying out the bodhisattva practices.
“Furthermore, Nārāyaṇa, bodhisattvas determine that the realm of sentient beings
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is limitless, as is the realm of phenomena. Yet they do not practice in order to bring the realm of sentient beings to an end and eliminate it. Why? Because the realm of sentient beings and the realm of phenomena are not two things and they cannot be separated, because they are devoid of characteristics. The realm of phenomena neither increases nor decreases, and nor does the realm of sentient beings either increase or decrease. All characteristics of the realm of phenomena are also the characteristics of the realms of sentient beings.
“Moreover, Nārāyaṇa, because bodhisattvas know that all phenomena lack characteristics, they do not practice in order to put an end to the realm of phenomena and the realm of sentient beings, nor do they practice in order to increase them. They practice in order to know how the afflictions come about within them due to mistaken imputation, how they come about due to error, and how they remain once they have manifested. They do not practice in order to destroy the harms in cyclic existence, nor to destroy the self, sentient beings, living beings, or individuals. Nārāyaṇa, bodhisattvas who practice in this way are carrying out the bodhisattva practices.”
When Mañjuśrīkumārabhūta bestowed this Dharma teaching, the discourse on practice, sixteen gods who were genuinely immersed in the Great Vehicle achieved acceptance that phenomena are unborn.
Then the mighty strongman Vimalatejā, in order to make reverence to this Dharma discourse and to uphold it, made the solemn promise, “Blessed One, I will assist those beings who are devoted to this Dharma discourse to accomplish all their goals.”
Finally the god named Free of Demons addressed Mañjuśrīkumārabhūta, “Mañjuśrī, I, too,
Linked texts (1)
- འཕགས་པ་བསོད་ནམས་ཐམས་ཅད་བསྡུས་པའི་ཏིང་ངེ་འཛིན་ཅེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan