The Sutra of Perfect Enlightenment

Language: English
Date: 2005 CE
Translator: Peter N. Gregory
Extent: 28 passages, 15,929 words
Text: complete digital text
Source: bdk · Peter N. Gregory (tr.), The Sutra of Perfect Enlightenment, BDK English Tripiṭaka 25, Berkeley: Numata Center… · CC BY-NC-SA 3.0 (Bukkyō Dendō Kyōkai and Numata Center for Buddhist Translation and Research, digital edition…

1 — 28 parts

Text

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Prologue

Thus have I heard. On one occasion the Bhagavat entered into the samādhi of the great effulgent treasury of spiritual penetration, the resplendent abode maintained by all Tathāgatas, which is the ground of the pure enlightenment of all sentient beings, wherein their minds and bodies are utterly quiescent, in the original state of universal equality, perfectly pervade the ten direc-

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tions, and accord with nonduality. From the sphere of nonduality, [the Buddha] manifested various pure lands. He was accompanied by one hundred thousand bodhisattva mahāsattvas, who were led by Mañjuśrī Bodhisattva, Universal Worthy Bodhisattva, Universal Eyes Bodhisattva, Diamond Treasury Bodhisattva, Maitreya Bodhisattva, Pure Wisdom Bodhisattva, Mastery of Majestic Virtue Bodhisattva, Discerning Sound Bodhisattva, Purifying Karmic Obstructions Bodhisattva, Universal Enlightenment Bodhisattva, Perfect Enlightenment Bodhisattva, and Foremost of Worthies Bodhisattva. Together with their attendants, they all entered samādhi and dwelled together with the Tathāgata in the Dharma assembly of universal equality.

Chapter I

Mañjuśrī Bodhisattva

Then Mañjuśrī Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, for the sake of all those who have come to this Dharma assembly, I pray that you will set forth the dharmic practice based on the pure causal ground from which the Tathāgata originally arose, as well as set forth how, within the Great Vehicle, bodhisattvas should give rise to the pure mind in order to remove all illnesses so as to be able to cause future sentient beings during the final age to seek the Great Vehicle and not fall into errant views.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Mañjuśrī Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of the various bodhisattvas [gathered here], you are thus able to ask about the dharmic practice of the causal ground of the Tathāgata, as well as for the sake of all sentient beings seeking the Great Vehicle during the final age, you are thus able to cause them correctly to adhere to it and not fall into errant views. Now listen carefully to what I shall expound to you.” Then Mañjuśrī Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

“Son of good family, the supreme Dharma King has a great dhāraṇī 11 gate called Perfect Enlightenment, from which flows all purity, suchness, enlightenment (bodhi), nirvana, and perfections (pāramitās) to instruct bodhisattvas. The causal ground from which all Tathāgatas originally arise is wholly based on perfectly illuminating the pure character of enlightenment, which is forever cut off from ignorance, and thereupon realizing the Buddha Way.

“What is ignorance?

“Son of good family, all sentient beings, from beginningless time, have

been given over to all kinds of perverted views, like people who are lost

without any sense of direction, delusively mistaking the four great elements

as the attributes of their own body and the six types of sense objects as the

attributes of their own mind. They are like people with an eye disease who,

when they look at the sky, see a flower or a second moon.

“Son of good family, there is really no flower in the sky; the disease is

delusive attachment. Because of delusive attachment, not only are beings

deluded about the nature of empty space itself but they are also deluded about

the place from which the flower really is born. Due to such delusive impu-

tation, beings revolve within the cycle of birth and death. Hence [this con-

dition] is referred to as ignorance.

“Son of good family, this ignorance has no real essence of its own but

is like a person seen in a dream: even though he seems to be present during

the dream, upon awakening he cannot be apprehended anywhere. Or it is

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like [illusory] flowers seen in the sky: although they disappear into empty

space, it cannot be said that there is a definite place into which they disap-

pear. Why? Because there is no place from which they are born. All sentient

beings delusively perceive what is not born in terms of birth and extinction.

Hence they are said to revolve within the cycle of birth and death.

“Son of good family, since those who cultivate perfect enlightenment

based on the causal ground of the Tathāgata know that everything is like a

flower seen in the sky, there is no revolving within the cycle; nor is there

any body or mind to experience birth and death. It is not by our effort that

birth and death do not exist; it is by their inherent nature that they do not

exist. The awareness that perceives their unreality is also like empty space.

Even the very understanding that everything is like empty space has the char-

acter of a flower seen in the sky. Still, one cannot say that there is no reality

to that awareness. It transcends both existence and nonexistence. Therefore

[such awareness] is said to accord with pure enlightenment. Why? Because

it has the nature of empty space; because it is never disturbed; because there

is no arising or perishing in the tathāgatagarbha; because there is no per-

ception; and because it is like the nature of the dharmadhātu, which is utterly

perfected and thoroughly pervades the ten directions. Therefore it is called

Chapter I

the dharmic practice of the causal ground. If bodhisattvas base themselves on this understanding, they will generate the pure mind within the Great Vehicle, and if sentient beings during the final age practice in accord with this understanding, they will not fall into errant views.”

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

Mañjuśrī, you should know that

All Tathāgatas

From the original causal ground

Are awakened by wisdom

And thoroughly penetrate ignorance.

Understanding that [everything] is like a flower in the sky,

They are able to escape the ever-flowing cycle.

It is like someone seen in a dream:

Upon awakening he cannot be apprehended.

Enlightenment is like empty space—

Universally equal and undisturbed.

When enlightenment pervades the ten directions,

One has succeeded in realizing the Buddha Way,

And the various illusions vanish into nowhere.

In realizing the Way there is nothing that is attained.

Because its original nature is perfectly complete,

Within it bodhisattvas are able to generate the mind of bodhi,

And sentient beings in the final age

Are able to avoid errant views by cultivating it.

Chapter II

Universal Worthy Bodhisattva

Then Universal Worthy Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, I pray that, for the sake of the bodhisattvas in this assembly as well as for all sentient beings who cultivate the Great Vehicle during the final age, you will explain how they should practice when they learn of the pure sphere of perfect enlightenment. World-honored One, if those sentient beings realize that everything is like an illusion and that their bodies and minds are also illusory, then how can they remedy illusion by means of illusion? When everything that has the nature of illusion is utterly extinguished, then there is no longer any mind—who, then, can engage in practice? How can you then talk about cultivating [the samādhi wherein everything is seen to be] like an illusion? Yet if sentient beings never

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engaged in practice but remained within their illusory projections within birth and death, never realizing the sphere where everything is seen to be like an illusion, then how could they ever free themselves from delusive thoughts? For the sake of all sentient beings during the final age, I pray that you will devise some expedients and gradual practices to enable them to cut off all illusions forever.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Universal Worthy Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of the bodhisattvas as well as sentient beings in the final age you are thus able to [inquire about] cultivating the bodhisattva samādhi wherein everything is seen to be like an illusion, so as to enable sentient beings to succeed in freeing themselves from illusions by gradually progressing through expedient methods. Now listen carefully to what I shall expound to you.” Then Universal Worthy Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

“Son of good family, the various illusory projections of all sentient beings are all born from the perfectly enlightened marvelous mind of the Tathāgatas, just as flowers in the sky come into being out of emptiness. Even though the illusory flowers disappear, the nature of the sky is unimpaired. The illusory minds of sentient beings, however, are extinguished by recourse to illusion; when all illusions have been thoroughly extinguished, the enlightened mind is undisturbed. If enlightenment is explained by recourse to illusion, that is also said to be an illusion. If one claims that there is enlightenment, that [position] is still not yet free from illusion. To claim that there is no enlightenment is also an illusion. Therefore, the extinction of illusions is designated as being undisturbed.

“Son of good family, all bodhisattvas and sentient beings in the final age should transcend all illusory projections and unreal objects. Because they firmly cling to the awareness of transcending, [the awareness that] the mind is like an illusion should also be transcended. Even this transcending is illusory and must also be transcended. And even the transcending of the transcending of illusions must also be transcended. Only when there is nothing to transcend are illusions removed. Remedying illusion by means of an illusion is like rubbing sticks together to make fire: with the two sticks serving as cause to one another, flames burst forth, the sticks are consumed, their ashes fly away, and the smoke disappears, [leaving nothing behind]. Although all illusions are exhausted, nothing enters into extinction.

“Son of good family, since knowing illusion is transcending it, there is no need to devise expedients. Since freeing oneself from illusion is enlightenment, there is also no gradual progression. If all bodhisattvas and sentient beings in the final age practice in accord with this [teaching], they will be able to transcend all illusions forever.”

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

Universal Worthy, you should know that

The beginningless illusory ignorance

Of all sentient beings

Is established on the basis of the perfectly enlightened mind

Of all Tathāgatas

Chapter II

Just as a flower in the sky Assumes form depending on the sky. When the flower in the sky disappears, The empty sky is fundamentally undisturbed. Illusion is born from enlightenment: Once illusions are extinguished, enlightenment is consummated, And the enlightened mind is undisturbed.

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Bodhisattvas As well as sentient beings in the final age Should always transcend illusion. Being utterly free of illusions Is like wood generating fire: When the wood is exhausted, the flames are then extinguished. In enlightenment there is thus no gradual progress, Nor are there any expedient methods.

Universal Eyes Bodhisattva

Then Universal Eyes Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, I pray that for the sake of the bodhisattvas in this assembly as well as for all sentient beings in the final age you will explain the gradual course of the bodhisattva’s practice. How should they think about it? How should they uphold it? What expedient methods [of practice] have you devised for those sentient beings who are not yet enlightened so as to universally enable them to awaken their understanding? World-honored One, if those sentient beings lack the proper expedient methods and the proper way of thinking, when they hear the Buddha Tathāgata set forth this samādhi, their minds will give rise to delusion and distress, and they will not be able to enter enlightened understanding in regard to perfect enlightenment. I pray that you will bestow your compassion both on us and on sentient beings in the final age and provisionally set forth the expedient methods [of practice].” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Universal Eyes Bodhisattva, saying, “Excellent! How excellent, son of good family, that for the sake of the bodhisattvas and sentient beings in the final age you are thus able to inquire about how one should think about and uphold the Tathāgata’s gradual course of practice, as well as ask me to provisionally explain the various expedient methods [of practice]. Now listen carefully to what I shall expound to you.” Then Universal Eyes Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

“Son of good family, if those novice bodhisattvas and sentient beings in the final age want to seek the Tathāgata’s pure, perfectly enlightened mind, they must properly direct their thought and transcend all illusions. First, relying on

the Tathāgata’s śamatha practice, they must firmly uphold the prohibitory

precepts, peacefully abide within the assembly at large, and sit in medita-

tion in a quiet room.

“They should constantly reflect: this present body of mine is a coming

together of the four great elements. That is to say, hair, nails, teeth, skin, flesh,

sinews, bones, marrow, brains, and all such filthy matter derive from the ele-

ment of earth; spittle, mucus, pus, blood, sweat, saliva, phlegm, tears, semen,

excrement, and urine all derive from the element of water; bodily warmth

derives from the element of fire; and bodily movement derives from the ele-

ment of wind. Since the four great elements are independent of one another,

where could the delusory body exist right now? Thus we know that in the end

this body is without substance, a coming together [of various components]

to take on form, and that in reality it is tantamount to an illusory projection.

“When the four elements provisionally combine, the six senses delu-

sively appear. When the six senses and four great elements internally and

externally combine together, cognized objects delusively appear. When they

conglomerate within, a cognizing subject seems to exist, which is provi-

sionally designated as mind.

“Son of good family, this unreal mind would not be able to exist were

it not for the six types of sense objects. When the four great elements break

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up, there are no sense objects that can be apprehended. When the cognized

objects among them return to their separate components, disperse, and dis-

appear, then in the end there is no cognizing mind that can be perceived.

“Son of good family, because the illusory body of those sentient beings

is extinguished, their illusory minds are also extinguished. Because their illu-

sory minds are extinguished, illusory sense objects are also extinguished.

Because illusory sense objects are extinguished, the extinction of illusion is

also extinguished. Because the extinction of illusion is extinguished, that

which is not illusory is not extinguished. It is like polishing a mirror: when

the dust is removed, its luminosity is manifested.

“Son of good family, you should realize that the body and mind are alto-

gether illusory dust, and that when the characteristic of dust is extinguished

forever, all within the ten directions is pure.

“Son of good family, for example, a pure maṇi jewel reflects the five

colors as they appear before it, but the ignorant see the maṇi jewel as really

having five colors.

“Son of good family, in the same way, the pure nature of perfect enlightenment manifests the body and mind [of sentient beings] according to their particular type, but the ignorant claim that pure, perfect enlightenment really has the inherent characteristic of such body and mind. Due to this [misapprehension], sentient beings are unable to transcend their illusory projections. For this reason I say that the body and mind are illusory dust. It is in terms of transcending dust that I define the bodhisattva. When the dust is removed and its corresponding cognition is eliminated, there is neither a counterpart to dust nor anything that can be defined.

“Son of good family, as soon as these bodhisattvas and sentient beings in the final age have realized that everything is an illusion and thus have extinguished all representations, they thereupon gain unbounded purity, and the emptiness of unlimited space is manifested throughout their awareness.

“Because enlightenment is perfectly radiant, the mind is pure. Because the mind is pure, visual objects are pure. Because visual objects are pure, the eyes are pure. Because the eyes are pure, visual consciousness is pure. Because consciousness is pure, auditory objects are pure. Because auditory objects are pure, the ears are pure. Because the ears are pure, auditory consciousness is pure. Because the consciousness is pure, tactile objects are pure. The same analysis also applies for nose, tongue, body, and consciousness.

“Son of good family, because the sense organs are pure, visual objects are pure. Because form is pure, auditory objects are pure. The same also holds for olfactory, gustatory, tactile, and mental objects. Son of good family, because the six types of sense objects are pure, the element of earth is pure. Because earth is pure, the element of water is pure. The same also holds for the elements of fire and wind. Son of good family, because the four elements are pure, the twelve sense spheres (āyatanas), eighteen sense elements (dhātus), and twenty-five modes of existence are pure. Because they are pure, the ten powers, four fearlessnesses, fourfold unobstructed wisdom, the Buddha’s eighteen uncommon dharmas, and the thirty-seven aids to enlightenment are pure, and this analysis extends all the way to the purity of all the eighty-four thousand dhāraṇī gates.

“Son of good family, because all reality is in its nature pure, the entire body is pure. Because the entire body is pure, multitudinous bodies are pure. Because multitudinous bodies are pure, everything is likewise pure, including

the perfect enlightenment of all sentient beings in the ten directions. Son of

good family, because an entire world is pure, multitudinous worlds are pure.

Because multitudinous worlds are pure, then, in the same way, everything

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fully encompassing the three worlds throughout all space is universally equal,

pure, and undisturbed.

“Son of good family, since space is universally equal and undisturbed,

you should know that the nature of enlightenment is universally equal and

undisturbed. Because the four great elements are undisturbed, you should

know that the nature of enlightenment is universally equal and undisturbed.

In this way, since everything including the eighty-four thousand dhāraṇī

gates is universally equal and undisturbed, you should know that the nature

of enlightenment is universally equal and undisturbed.

“Son of good family, because the nature of enlightenment is all-per-

vading, pure, undisturbed, perfect, and without limit, you should know that

the six senses pervade the entire dharmadhātu. Because the six senses are

all-pervasive, you should know that the six types of sense objects pervade

the entire dharmadhātu. Because the six types of sense objects are all-per-

vasive, you should know that the four great elements pervade the dharma-

dhātu. In the same way everything, including the eighty-four thousand dhāraṇī

gates, pervades the entire dharmadhātu.

“Son of good family, because the nature of subtle enlightenment is also

all-pervasive, the nature of the senses and the nature of their objects encounter

no impairment and no adulteration. Because the senses and their objects are

without impairment, in the same way nothing, including the eighty-four thou-

sand dhāraṇī gates, impairs or adulterates anything else. It is like hundreds

or thousands of lamps, whose light illuminates a single room: their light per-

vades everywhere without impairment and without adulteration.

“Son of good family, because their enlightenment is fully realized, you

should know that the bodhisattva is neither bound by the Dharma nor seeks

liberation from the Dharma. He neither loathes samsara nor cherishes nir-

vana. He neither respects those who uphold the precepts nor despises those

who violate the prohibitions. He neither values seasoned practitioners nor

looks down on beginners. Why? Because all are enlightened. It is like the

light of the eyes that apprehends the objects before them. The light is per-

fectly pervasive and attains the condition of being without likes and dislikes.

Why? Because the essence of the light, being nondual, is without likes and dislikes.

“Son of good family, as for those bodhisattvas and sentient beings in the final age who would cultivate this mind and attain full realization, there is neither cultivation nor full realization in regard to this teaching. Perfect enlightenment shines everywhere, is quiescence, and is nondual. Within it the hundreds of thousands of myriads of millions of buddha lands, whose incalculable, inexpressible number is more numerous than the grains of sand in the Ganges River, randomly appear and disappear like illusory flowers in the sky, are neither identical to nor distinct from one another, and are neither bound nor liberated. When one first realizes that from the very beginning sentient beings have already attained buddhahood, samsara and nirvana seem like last night’s dream.

“Son of good family, because they are like last night’s dream, you should know that both samsara and nirvana neither arise nor perish, neither come nor go; that that which is realized has neither gain nor loss, neither acceptance nor rejection; and that the one who realizes this neither arises nor ceases, neither abides nor perishes. Since there is neither subject nor object in this realization, in the end there is neither realization nor realizer, and the entire Dharma-nature is universally equal and unimpaired.

“Son of good family, if those bodhisattvas practice like this, gradually advance like this, think like this, carry on like this, practice expedient methods like this, develop their enlightened understanding like this, and seek the Dharma like this, they will be without delusion or distress.”

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

Universal Eyes, you should know that

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The bodies and minds of all sentient beings

Are altogether like an illusion.

The attribute of the body belongs to the four great elements;

The nature of the mind derives from the six types of sense objects.

Since in essence the four great elements are distinct from one another,

Who could constitute the one who holds them together?

If one gradually practices in this way,

Everything in its entirety will become pure, Undisturbed, and pervade the dharmadhātu. There will be no striving, going along with things, stopping, or

extinguishing, Nor will there be anyone who realizes it. All buddha lands Are like illusory flowers in the sky. The three worlds are universally equal And in the end are without coming and going. If novice bodhisattvas And sentient beings in the final age Wish to seek entrance to the Buddha Way, They should train in this way.

Chapter IV

Diamond Treasury

Bodhisattva

Then Diamond Treasury Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, well have you set forth for the assembly of all bodhisattvas the purity of the Tathāgata’s perfect enlightenment, the great dhāraṇī, the dharmic practice of the causal ground, and the gradual expedient methods, dispelling the darkness of all sentient beings. The Dharma assembly gathered here has received the Buddha’s compassionate instruction, the illusory film has been cleared away from its eyes, and its eye of wisdom is clear and pure.

“World-honored One, if all sentient beings have already attained buddhahood from the very beginning, how do they once again come to have all forms of ignorance? If sentient beings have ignorance from the very beginning, for what reason does the Tathāgata also say that they have already attained buddhahood from the beginning? If the diverse beings throughout the ten directions have already attained the Buddha Way from the very beginning and only later give rise to ignorance, then when will all the Tathāgatas once again give rise to all forms of defilement?

“I only pray that you will not abandon your unrestricted great compassion; and that, for the sake of the bodhisattvas, you will open up the secret treasury; and that, for the sake of all sentient beings in the final age, you will enable them to hear the Dharma gate of ultimate meaning like that of the teaching of this scripture so as to forever cut off doubts and regrets.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Diamond Treasury Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the

sake of bodhisattvas and sentient beings in the final age, you are thus able

to ask about the Tathāgata’s profound, secret, ultimate expedient, which is

the bodhisattva’s supreme instruction, the ultimate meaning of the Great

Vehicle that is able to cause all bodhisattvas practicing throughout the ten

directions, as well as all sentient beings in the final age, to attain resolute

faith and cut off doubts and regrets. Now listen carefully to what I shall

expound to you.” Then Diamond Treasury Bodhisattva, delighted to receive

the teaching, listened silently along with the great assembly.

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“Son of good family, all worlds begin and end, are born and perish, have

a before and after, come into existence and go out of existence, coalesce and

disperse, arise and cease. Thoughts follow one another in succession, going

and coming in a ceaseless cycle. The sundry forms of grasping and reject-

ing are all within cyclic existence. If one were to discern perfect enlighten-

ment without having left cyclic existence, then the nature of perfect enlight-

enment would be the same as the ever-flowing cycle. If one were to escape

from cyclic existence, then there would be no place where [perfect enlight-

enment] could exist.

“For example, it is like moving the eyes [back and forth rapidly,] thus

making the calm [surface of] water appear to be stirred up [into waves]. Or

it is like holding the eyes steady and whirling a flame around [so that it

appears to form a ring]. It is also the same in the case of the moon seeming

to move when clouds fly past it, or the shore seeming to shift [when seen]

from a moving boat.

“Son of good family, as long as the movements [of thought] have not

yet ceased, its objects cannot be made to stand still. How much less possi-

ble is it for the defiled mind revolving in the cycle of birth and death while

it is still not yet pure to contemplate the perfect enlightenment of the Buddha

and to not revolve again? Therefore you gave rise to your three doubts.

“Son of good family, take the example of an illusory film over the eyes

that causes one delusively to perceive a flower in the sky. Once the illusory

film has been removed, it is impossible to ask, ‘Now that this film has been

extinguished, when will it arise again?’ Why? Because the two things, the

film and flower, do not depend on one another.

“Again, it is like the flower in the sky: once it disappears into the sky it

is impossible to ask, ‘When will empty space give rise to flowers in the sky

Chapter IV

again?’ Why? Because from the beginning the sky contains no flowers, and they are not subject to arising and disappearing. Samsara and nirvana are the same as arising and disappearing, and the perfect radiance of marvelous enlightenment is different from the flowers and films.

“Son of good family, you should realize that empty space is neither something that sometimes exists nor something that sometimes does not exist. How even more true is this in the case of the Tathāgata, whose according with perfect enlightenment constitutes the fundamental nature of the universal equality of empty space [that pervades everywhere].

“Son of good family, it is like the smelting of gold ore: the gold does not come into existence by smelting. Once the gold has been extracted, it does not again become ore. Even after an unimaginably long time has passed, the nature of the gold will not deteriorate. One should not say that it was not perfectly present from the very beginning. The perfect enlightenment of the Tathāgata is also like this.

“Son of good family, in the marvelous, perfectly enlightened mind of all Tathāgatas, from the very beginning there is neither bodhi nor nirvana, neither the attaining of buddhahood nor the not attaining of buddhahood, and neither the delusive cycle of existence nor the absence of cyclic existence.

“Son of good family, since the sphere perfected by the śrāvakas—in which body, speech, and mind have been utterly eradicated—can never reach the nirvana that is revealed in personal realization, how much less could it use the thinking mind to comprehend the sphere of the Tathāgata’s perfect enlightenment?

“Just as if one were to use the glimmer of a firefly to try to light up Mount Sumeru, one would never be able to illuminate it, so if one uses the mind caught in cyclic existence and gives rise to views conceived in terms of cyclic existence to try to enter into the great quiescent sea of the Tathāgata, one would never be able to succeed. Therefore I say that all bodhisattvas and sentient beings in the final age must first cut off the root of the beginningless cycle of existence.

“Son of good family, the occurrence of such thoughts arises from mental activity. In all cases they belong to the six types of sense objects, that which is cognized by delusive thoughts, and are not the true mind itself. They

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are like flowers in the sky. Using such thinking to try to discern the sphere

of buddhahood is no more possible than a flower in the sky forming a fruit in the sky. Proliferating delusive thoughts can never grasp it.

“Son of good family, the unreal volatile mind, being replete with specious views, is not able to consummate the expedients of perfect enlightenment. Discriminating in this manner is not the correct gate.”

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

Diamond Treasury, you should know that

The nature of the Tathāgata’s utter quiescence

Has never had an end nor a beginning.

If one uses the mind caught in cyclic existence

To try to conceive of it, one only becomes further caught in the cycle,

And one only reaches the limit of cyclic existence

And cannot enter the ocean of buddhahood.

For example, in smelting gold ore,

The gold is not produced by smelting.

Even though the gold exists from the very beginning,

It is by smelting that it is refined.

When the essence of true gold is made uniform,

It does not again become ore.

Samsara and nirvana,

Ordinary people and buddhas,

Share the same character as a flower in the sky.

Since thinking is just an illusory projection,

How could one ever hope to understand by fabricating a further

unreality?

If one is able to discern this mind,

Only then can one seek perfect enlightenment.

Chapter V

Maitreya Bodhisattva

Then Maitreya Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have opened wide the secret treasury for bodhisattvas, enabling the great assembly to have a profound understanding of cyclic existence and to discriminate [between] errant and true. Well are you able to bestow the fearless eye of the Way on all sentient beings in the final age, so that they may generate resolute faith in great nirvana and may never again follow objects within the revolving cycle and give rise to endlessly revolving views.

“World-honored One, if bodhisattvas and sentient beings in the final age want to enjoy the freedom of the great sea of quiescence, how should they cut off the root of cyclic existence? How many different types of beings are there within cyclic existence? What are the different kinds of practice for cultivating the enlightenment (bodhi) of the Buddha? When entering back into the cycle of affliction, how many kinds of expedient teaching methods for liberating sentient beings should [the bodhisattva] set up?

“I only pray that you will not abandon your world-saving great compassion so as to enable all bodhisattvas and sentient beings in the final age who are engaged in religious practice to make their eye of wisdom majestically pure, illuminate the mirror of the mind, and be perfectly enlightened about the supreme understanding and vision of the Tathāgata.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Maitreya Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of bodhisattvas and sentient beings in the final age, you are thus able to ask about the Tathāgata’s profound, secret, and subtle meaning so as to enable

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bodhisattvas to purify their eye of wisdom and to enable all sentient beings

in the final age to cut off cyclic existence forever, have their minds be enlightened to true reality, and be fully endowed with the acceptance of the birthlessness [of all things] (anutpattikadharmakṣānti). Now listen carefully to what I shall expound to you.” Then Maitreya Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

“Son of good family, from beginningless time all sentient beings experience cyclic existence because of craving and desire. All of the different forms of life in various worlds—whether born of egg, womb, moisture, or through transformation (i.e., the four modes of birth)—receive their proper life form through lustful desires. Thus you should realize that craving is the fundamental root of cyclic existence. The formation of desires augments the nature of craving, and thus is able to cause the uninterrupted continuation of birth and death. Desire is born from craving, life is born from desire, and sentient beings’ craving and life in turn are based on the root of desire. Craving and desire are the cause [of life], and craving and life are the result [of desire].

“Aversion and attraction arise from desiring objects. When objects oppose what the mind craves, hate and envy arise, which generate various actions, which in turn thus lead to birth in hell (naraka) or as a hungry ghost ( preta). If one realizes that desires should be renounced, and one desires to renounce the paths [of birth] governed by karma, rejecting evil and delighting in good, one will appear as a heavenly being (deva) or as a human being. Again, if one forsakes craving and delights in renunciation because one realizes that craving should be loathed, one only nurtures the root of craving. Although one thereupon realizes the rewards of increasing meritorious conditioning, the sagely path is not completed because all [these rewards still] involve revolving within cyclic existence. Therefore sentient beings who desire to be liberated from birth and death and to escape from cyclic existence should first cut off desire and extirpate craving.

“Son of good family, the manifestation of bodhisattvas in the world through transformation is not rooted in craving. It is just out of compassion to cause [sentient beings] to abandon craving that they enter into birth and death by seeming to rely on desires. If all sentient beings in the final age are able to abandon desires, cast off likes and dislikes, cut off cyclic existence forever, and diligently seek the realm of the perfect enlightenment of the Tathāgatas, they will become enlightened to the intrinsic purity of their minds.

Chapter V

“Son of good family, all sentient beings, from taking desire as the root and so aggravating ignorance, manifest five natures, whose distinct qualities are not the same. Depending on the two obstructions, their [capacities] may appear deep or shallow. What are the two obstructions? The first is the obstruction of principle, which obstructs true knowing and seeing. The second is the obstruction of phenomena, which continues birth and death.

“What are the five natures?

“Son of good family, the condition in which these two obstructions have not yet been thoroughly cut off is referred to as not yet having realized buddhahood. If sentient beings are to get rid of desires once and for all, they must first remove the obstruction of phenomena. Until they have cut off the obstruction of principle they can only realize the realms of śrāvakas and pratyekabuddhas but not that of bodhisattvas.

“Son of good family, if all sentient beings in the final age want to enjoy the vast ocean of the Tathāgatas’ perfect enlightenment, they must first generate the vow to diligently strive to cut off the two obstructions. Once the two obstructions are subdued, they will be able to realize the realm of bodhisattvas. When the obstructions of principle and phenomena have finally been thoroughly cut off, they will then enter into the subtle perfect enlightenment of the Tathāgatas and completely realize bodhi and great nirvana.

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“Son of good family, all sentient beings without exception will realize perfect enlightenment. When they meet a good friend (kalyāṇamitra) and rely on the dharmic practice of the causal ground taught by him, there will be sudden and gradual [aspects] in their approach to practice. If they encounter the path of the true practice of the unsurpassed enlightenment (bodhi) of the Tathāgata, all will attain buddhahood regardless of whether their capacities are great or small. If sentient beings encounter someone with errant views in their quest for a good friend, they will never attain true enlightenment— that is a case of what is referred to as heterodox nature. The errors of the false teacher are not the fault of sentient beings. These are referred to as the differences in the five natures of sentient beings.

“Son of good family, just making use of expedients coming from their great compassion, bodhisattvas enter various worlds to enlighten those who do not understand. They even manifest themselves in sundry forms in adverse and favorable conditions, work together with [sentient beings], and through

their teaching enable [sentient beings] to realize buddhahood. All [these feats] are based on the power of their beginningless pure vows. If all sentient beings in the final age are to give rise to the supreme aspiration for great perfect enlightenment (bodhicitta), they must generate the pure great vow of the bodhisattva. They should say: ‘May I now abide with the perfect enlightenment of the Buddha, seek out good friends, and not associate with [followers] of heterodoxy and the two vehicles.’ Engaging in practice based on their vow, they will gradually cut off obstructions. When their obstructions are exhausted, their vow will be fulfilled, and they will ascend to the pure Dharma palace of liberation and realize the splendid citadel of great perfect enlightenment.”

At that time the World-honored One, wanting to restate his meaning, uttered this verse:

Maitreya, you should know that

All sentient beings’

Not having attained great liberation

Is entirely because of desire;

Thus they have fallen into birth and death.

If they are able to cut off likes and dislikes,

As well as greed, anger, and delusion,

They will no longer be bound by their distinct natures,

And will succeed in completing the Buddha Way.

The two obstructions will then be eliminated forever.

They should seek a teacher to gain true understanding,

Follow their bodhisattva vow,

And abide in great nirvana.

All bodhisattvas in the ten directions

In reliance on their great compassionate vow

Manifest themselves within birth and death,

Appearing before practitioners

And sentient beings in the final age

To encourage them to cut off views based on craving

And to return to great perfect enlightenment.

Chapter VI

Pure Wisdom Bodhisattva

Then Pure Wisdom Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have amply set forth for us such inconceivable things that have never been seen or heard before. Having received the Buddha’s skillful guidance, our bod-

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ies and minds are now calm and composed, and we have gained great benefit. For the sake of the Dharma assembly that has come here, I pray that you will further expound the nature of the perfectly consummated enlightenment of the Dharma King. How are the realizations and attainments of all sentient beings, bodhisattvas, and World-honored Tathāgatas to be distinguished? [May your answer] cause sentient beings in the final age to hear this sagely teaching, to follow it, to awaken their understanding of it, and to gradually enter into it.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Pure Wisdom Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of bodhisattvas and sentient beings in the final age, you are thus able to inquire of the Tathāgata about the distinctions among the gradual stages. Now listen carefully to what I shall expound to you.” Then Pure Wisdom Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

“Son of good family, the intrinsic nature of perfect enlightenment is not a [distinct] nature, and yet [each of] those [distinct] natures have it. It arises in accordance with various natures, but it can neither be gained nor realized. Within true reality there are really neither bodhisattvas nor sentient beings. Why? Because bodhisattvas and sentient beings are altogether illusory projections. When illusory projections are extinguished, there is no one to gain

or realize it. Just as the eye cannot see itself, so the nature is itself universally equal without there being anything that is universally equal.

“When sentient beings are deluded they are not yet able to extinguish all their illusory projections, and distinctions are then apparent among their delusive achievements in regard to whether they are extinguished or not yet extinguished. If they gain accordance with the Tathāgata’s utter quiescence, then there is really neither any quiescence nor anyone who is quiescent.

“Son of good family, due to their delusive conception of self and their self-love from beginningless time, all sentient beings have never themselves known that they appear and disappear moment of thought after moment of thought. Therefore they give rise to likes and dislikes and become indulgently attached to the five desires. If they meet a good friend, whose instruction causes them to awaken their understanding of the nature of pure, perfect enlightenment and generate understanding of their appearing and disappearing, they then know that the very nature of this birth consists of anxiety. If, again, there is someone who cuts off anxiety forever, he gains the purity of the dharmadhātu. Because such an understanding of purity itself constitutes an obstacle, one is not free in regard to perfect enlightenment. This is what is meant by an ordinary person according with the nature of enlightenment.

“Son of good family, all bodhisattvas regard such understanding as an obstacle. Even though they cut off the obstacle of understanding, they still abide in that awareness. Their awareness of this obstacle is an obstacle, and they are not free. This is what is meant by bodhisattvas who have not yet entered into the higher stages (bhūmis) according with the nature of enlightenment.

“Son of good family, having illumination and having awareness are both called obstructions. Therefore, when the bodhisattva is always aware and does not abide anywhere, illumination and illuminator are simultaneously quiescent. Just as in the case of a person cutting off his own head, once it is cut off there is no one left to cut it off, so in the case of obstructions themselves being extinguished by the obstructed mind, once the obstructions are eliminated there is no longer anyone left to eliminate them. The teaching of the scriptures are like a finger pointing to the moon: once one sees the moon, one clearly knows that in the end the finger is not the moon. The multifarious teachings of all Tathāgatas in instructing bodhisattvas are also like this.

Chapter VI

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This is what is meant by the bodhisattva who has entered the higher stages according with the nature of enlightenment.

“Son of good family, all obstructions are identical with ultimate enlightenment. Whether one maintains concentration or loses it, there is nothing that is not liberated. Fulfilling the Dharma and violating the Dharma are both termed nirvana. Wisdom and delusion are permeated by prajñā. The Dharma that is realized by bodhisattvas and the heterodox is equally bodhi. Ignorance and suchness do not belong to different realms. Cultivating the precepts (śīla), meditation (samādhi), and wisdom (prajñā), as well as indulging in lust, anger, and foolishness, are altogether the practice of purity. Sentient beings and their lands are the same as the one Dharma-nature. The dungeons of hell and the palaces of heaven are wholly the Pure Land. Whether one has the nature or lacks the nature one equally realizes the Buddha Way. All defilements are in the end liberation. When the oceanlike wisdom of the dharmadhātu fully illumines the various characteristics, they are seen to be like empty space. This is what is meant by the Tathāgata’s according with the nature of enlightenment.

“Son of good family, bodhisattvas as well as sentient beings in the final age should never give rise to delusive thought. Nor should they put a stop to delusive mental activity. Abiding in the objects of delusive thought they do not increase their clear understanding, and without clear understanding they do not discern true reality. Sentient beings’ hearing this teaching, believing it, understanding it, and upholding it without generating alarm is what is meant by according with the nature of enlightenment.

“Son of good family, you should know that such sentient beings have already made offerings to hundreds of thousands of myriads of millions of buddhas and bodhisattvas more numerous than the sands of the Ganges River and have planted virtuous roots. The Buddha explains that these people are said to have completely realized the wisdom embracing all modes.”21

At that time the World-honored One, wishing to restate his meaning, uttered this verse:

Pure Wisdom, you should know that

The nature of perfectly consummated bodhi

Has neither attainment nor realization,

Neither bodhisattvas nor sentient beings.

Yet between enlightenment and non-enlightenment There are distinctions in the gradual stages. Sentient beings are obstructed by understanding, And bodhisattvas have not yet freed themselves from that awareness. Entering the higher stages, they are eternally quiescent And no longer abide in forms. The perfect consummation of great enlightenment Is called pervasive accordance. When sentient beings in the final age Do not give rise to unreality in their minds, The Buddha says that such people Appear in the world as bodhisattvas. Having made offerings to infinite buddhas, Their merit is perfectly consummated. Even though they employ many expedients, They are all said to accord with wisdom.

Chapter VII

Mastery of Majestic Virtue

Bodhisattva

Then Mastery of Majestic Virtue Bodhisattva arose from his seat within the great assembly, bowed with his head at the feet of the Buddha, circumambulated him three times, knelt before him with hands clasped at his breast, and addressed the Buddha, saying, “Great Compassionate World-honored One, you have fully distinguished for us the ways in which the different natures

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accord with enlightenment, thus causing bodhisattvas, their enlightened minds effulgent, to receive the Buddha’s perfect voice and gain excellent benefit without depending on practice. World-honored One, just as one may approach a great walled city, with four gates on the outside, from different directions without being limited to a single road, so all bodhisattvas’ adornment of their buddha lands as well as their realization of bodhi is not restricted to a single method. World-honored One, I pray that you will fully expound for us the gradual stages of all of the expedient methods together with all the different types of practitioners, so that the bodhisattvas gathered here as well as those sentient beings seeking the Great Vehicle in the final age may quickly develop their understanding and disport themselves in the Tathāgata’s great ocean of utter quiescence.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession.

At that time the World-honored One addressed Mastery of Majestic Virtue Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of bodhisattvas and sentient beings in the final age, you are thus able to inquire of the Tathāgata about such gradual stages. Now listen carefully to what I shall expound to you.” Then Mastery of Majestic Virtue Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly.

“Son of good family, unsurpassed subtle enlightenment pervades all ten directions, produces Tathāgatas, and has the same essence as and is universally

equal with all dharmas. In reality there is no duality in regard to various

practices, but in accordance with expediency their number is without limit.

Fully encompassing the various inclinations of beings in accord with the dis-

tinctions in their natures, there are three general types.

[1] “Son of good family, if bodhisattvas have an insight into pure, perfect

enlightenment and, with their purely enlightened minds, take calming as their

practice, then, by letting their thoughts settle, they become aware of the agi-

tation of consciousness. When wisdom born of calmness is produced, the

objects of body and mind are accordingly extinguished forever, and then they

are able internally to generate tranquility and composure. Because of this tran-

quility, the mind of the Tathāgatas throughout the ten directions is manifest

within them as an image in a mirror. This expedient method is called śamatha.

[2] “Son of good family, if bodhisattvas have an insight into pure, per-

fect enlightenment and, with their purely enlightened mind, understand that

the nature of consciousness together with the senses and their objects are all

caused by illusory projections, then they will generate illusions in order to

remove what is illusory, and by transforming illusions they will enlighten

illusory beings. Because they generate illusions they are able internally to

develop great compassion and composure. All bodhisattvas will gradually

advance by following this practice of generating illusions. Because the view-

ing of illusions is not the same as the illusions, and because the viewing of

illusion is wholly an illusion, the characteristics of illusion are severed for-

ever. The subtle practice brought to perfection by those bodhisattvas is like

the earth germinating sprouts. This expedient method is called samāpatti.

[3] “Son of good family, if bodhisattvas have an insight into pure, per-

fect enlightenment and, with their purely enlightened minds, neither grasp

illusory projections nor the characteristic of calming, then they will clearly

understand that the body and mind are both obstructions. The illumination

that is without awareness does not depend on obstructions and attains for-

ever the sphere that goes beyond obstructions and non-obstructions. Freely

First 15 of 29 passages. Read on

The Sutra of Perfect Enlightenment

Contents

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