[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣圓覺修多羅了義經](https://indike.org/pramana/in.bauddha.taisho.842) › [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.842~en-mt) › 1 # 大方廣圓覺修多羅了義經 1 English (machine translation) 1 - **Language:** English ### [1.1](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.1) Translated by Buddhatrāta, Tripiṭaka master from Jibin, under the Great Tang ### [1.2](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.2) Thus have I heard: ### [1.3](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.3) At one time, the Bhagavat entered into the treasury of the great light of supernormal faculties, the upright absorption of samādhi, which is the glorious dwelling sustained by all Tathāgatas and the stage of pure enlightenment of all sentient beings. In it, body and mind are quiescent, equal to the primordial limit; it is perfectly complete, pervading the ten directions in non-dual accordance, and manifests all pure lands within the non-dual realm. He was together with one hundred thousand bodhisattva mahāsattvas, whose leaders were named Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Samantacakṣus Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Śuddhaprabha Bodhisattva, Tejovāśitā Bodhisattva, Pratibhānaghoga Bodhisattva, Sarvanīvaraṇaviṣkambhin Bodhisattva, Samantaprabodha Bodhisattva, Pūrṇabodha Bodhisattva, Bhadrapāla Bodhisattva, and others. Together with their retinues, they all entered samādhi and dwelled together in the Tathāgata's assembly of the equal Dharma. ### [1.4](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.4) Thereupon, Mañjuśrī Bodhisattva arose from his seat in the midst of the great assembly, bowed his head to the Buddha's feet, circumambulated him three times to the right, knelt on both knees with joined palms, and addressed the Buddha, saying: "O Bhagavat of Great Compassion! We pray that for the sake of the assembly that has come to this Dharma gathering, you will expound the pure Dharma-practices of the causal stage originally initiated by the Tathāgatas, and speak on how bodhisattvas generate the pure mind within the Mahāyāna and depart far from all defects, so that they can cause sentient beings in the future latter age who seek the Mahāyāna not to fall into false views." Having spoken these words, he cast his five limbs to the ground; thus he made three requests, repeating them from beginning to end. ### [1.5](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.5) At that time, the Bhagavat addressed Mañjuśrī Bodhisattva, saying: "Excellent, excellent! Kulaputra, you are well able to inquire on behalf of the bodhisattvas about the Dharma-practices of the Tathāgata's causal stage, and so that all sentient beings in the latter age who seek the Mahāyāna may attain correct dwelling and not fall into false views. Listen closely now! I shall expound it for you." Then Mañjuśrī Bodhisattva received the teaching with joy, and the great assembly listened in silence. ### [1.6](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.6) "Kulaputra, the Unsurpassed Dharma King has a great dhāraṇī gate called perfect enlightenment, which flows forth all pure tathatā, bodhi, nirvāṇa, and the pāramitās to instruct bodhisattvas. The causal stage originally initiated by all Tathāgatas universally relies on perfectly illuminating the marks of pure enlightenment; only by cutting off avidyā forever do they accomplish the Buddha path. What is avidyā? Kulaputra, all sentient beings have, since beginningless time, undergone various inversions, just like a disoriented person who confuses the four directions, falsely taking the four great elements as the marks of their own bodies, and the shadows of conditions of the six dusts as the marks of their own minds. This is like a person with diseased eyes who sees flowers in the sky and a second moon. Kulaputra, the sky truly has no flowers; it is the diseased person who falsely clings to them. Because of false clinging, not only is one deluded about the intrinsic nature of this empty sky, but one is also confused about the place where real flowers arise. Due to this, the transmigration of saṃsāra falsely exists, and thus it is named avidyā. Kulaputra, this avidyā does not have real substantiality: it is like a person in a dream, for whom things are not non-existent while dreaming, but upon awakening, nothing whatsoever can be found; it is like many flowers in the sky that vanish into the empty sky, yet one cannot say they have a fixed place of cessation. Why is this? Because there is no place where they arose. In that which is unborn, all sentient beings falsely see arising and ceasing; therefore it is called the transmigration of saṃsāra. Kulaputra, one who cultivates perfect enlightenment in the Tathāgata's causal stage knows that these are flowers in the sky, and thus there is no transmigration, nor is there any body or mind that undergoes that saṃsāra. It is not that they are non-existent due to being made away with; their intrinsic nature is non-existent. That which knows and perceives is like empty sky; knowing that it is empty sky is itself the mark of flowers in the sky, nor can one say that there is no nature of knowing and perceiving. When both existence and non-existence are dispatched, this is called accordance with pure enlightenment. Why is this? Because its nature is like empty sky; because it is constantly unmoving; because within the tathāgatagarbha there is no arising or ceasing; because there is no knowing or seeing; and because, like the nature of the dharmadhātu, it is ultimately complete and all-pervading throughout the ten directions. This is called the Dharma-practice of the causal stage. Through this, bodhisattvas generate the pure mind within the Mahāyāna, and sentient beings of the latter age who cultivate in reliance on this will not fall into false views." ### [1.7](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.7) At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke a verse, saying: ### [1.8](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.8) "Mañjuśrī, you should know / That all Tathāgatas, / From their original causal stage, / Universally use wisdom's enlightenment / To thoroughly comprehend avidyā. / Knowing that it is like flowers in the sky, / They can immediately escape transmigration; / It is also like a person in a dream, / Who upon awakening finds nothing. / Enlightenment is like empty sky, / Equal and unmoving. / When enlightenment pervades the realms of the ten directions, / One immediately attains the Buddha path. / The cessation of all illusions has no location; / In accomplishing the path, there is also nothing attained, / Because the intrinsic nature is perfectly complete. / Within this, bodhisattvas / Can generate the bodhicitta; / All sentient beings of the latter age, / Cultivating this, will avoid false views." ### [1.9](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.9) Thereupon, Samantabhadra Bodhisattva arose from his seat in the midst of the great assembly, bowed his head to the Buddha's feet, circumambulated him three times to the right, knelt on both knees with joined palms, and addressed the Buddha, saying: "O Bhagavat of Great Compassion! We pray that for the sake of the assembly of bodhisattvas in this gathering and for all sentient beings of the latter age who cultivate the Mahāyāna, you will explain how they are to cultivate upon hearing this pure realm of perfect enlightenment. Bhagavat, if those sentient beings know that things are like illusions, their bodies and minds are also illusions; how can they use illusion to cultivate illusion again? If all illusory natures are entirely eliminated, then there is no mind; who is it that engages in cultivation? Why then is it said that cultivation is like an illusion? If sentient beings do not cultivate originally, and constantly dwell in illusory transformations within saṃsāra, never having comprehended the realm of being like an illusion, how can their delusive minds be liberated? We pray that you will explain what upāya and gradual cultivation are to be practiced for all sentient beings of the latter age, so that sentient beings may be forever freed from all illusions." Having spoken these words, he cast his five limbs to the ground; thus he made three requests, repeating them from beginning to end. ### [1.10](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.10) At that time, the Bhagavat addressed Samantabhadra Bodhisattva, saying: "Excellent, excellent! Kulaputra, you are well able to ask on behalf of the bodhisattvas and sentient beings of the latter age about the bodhisattva's cultivation of the illusion-like samādhi, its upāyas and stages, so as to cause sentient beings to be freed from all illusions. Listen closely now! I shall expound it for you." Then Samantabhadra Bodhisattva received the teaching with joy, and the great assembly listened in silence. ### [1.11](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.11) "Kulaputra, all the various illusory transformations of sentient beings arise from the Tathāgata's wondrous mind of perfect enlightenment, just as flowers in the sky exist from the sky. Although the illusory flowers cease, the nature of the sky is not destroyed. The illusory minds of sentient beings also cease in reliance on illusion; when all illusions are completely extinguished, the enlightened mind remains unmoving. Speaking of enlightenment in reliance on illusion is also called an illusion; if one says there is enlightenment, one has not yet departed from illusion; to say there is no enlightenment is also like this. Therefore, the cessation of illusion is called unmoving. Kulaputra, all bodhisattvas and sentient beings of the latter age should depart far from all illusory and false realms. By firmly maintaining the mind of departure, the mind that is like an illusion is also departed from; departure itself being an illusion is also departed from; and departing from the illusion of departure is also departed from. When there is nothing left to depart from, all illusions are eliminated. For example, when drilling for fire by relying on two pieces of wood, the fire comes forth, the wood is consumed, and the ash flies and smoke vanishes; using illusion to cultivate illusion is also like this: although all illusions are consumed, one does not enter annihilation. Kulaputra, knowing illusion is itself departure, without making use of upāya; departing from illusion is itself enlightenment, without any gradual stages. All bodhisattvas and sentient beings of the latter age cultivate according to this; only thus can they forever depart from all illusions." ### [1.12](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.12) At that time, the Bhagavat, wishing to proclaim this meaning once again, spoke a verse, saying: ### [1.13](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.13) "Samantabhadra, you should know / That all sentient beings' / Beginningless illusory avidyā / Is entirely established from all Tathāgatas' / Mind of perfect enlightenment. / It is just like flowers in empty sky, / Whose marks exist relying on the sky; / If the flowers in the sky cease once more, / The empty sky is fundamentally unmoving. / Illusions arise from all enlightenment; / When illusions cease, enlightenment is perfectly complete, / Because the enlightened mind is unmoving. / If those bodhisattvas / And sentient beings of the latter age / Constantly depart from illusion, / They will completely depart from all illusions. / Just as fire is produced from wood, / And when the wood is consumed, the fire is also extinguished, / So enlightenment has no gradual stages, / And upāyas are also like this." ### [1.14](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.14) Thereupon, Samantacakṣus Bodhisattva arose from his seat in the midst of the great assembly, bowed his head to the Buddha's feet, circumambulated him three times to the right, knelt on both knees with joined palms, and addressed the Buddha, saying: "O Bhagavat of Great Compassion! We pray that for the sake of the assembly of bodhisattvas in this gathering and for all sentient beings of the latter age, you will expound the bodhisattva's gradual stages of cultivation: How should they contemplate? How should they abide? What upāyas should be provided for sentient beings who have not yet awakened, so that they may all be brought to awakening? Bhagavat, if those sentient beings lack correct upāya and correct contemplation, upon hearing the Buddha Tathāgata expound this samādhi, their minds will become confused and oppressed, and they will be unable to awaken and enter into perfect enlightenment. We pray that you will give rise to compassion and provisionally explain the upāyas for us and for sentient beings of the latter age." Having spoken these words, he cast his five limbs to the ground; thus he made three requests, repeating them from beginning to end. ### [1.15](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.15) At that time, the Bhagavat addressed Samantacakṣus Bodhisattva, saying: "Excellent, excellent! Kulaputra, you are well able to ask the Tathāgata, on behalf of the bodhisattvas and sentient beings of the latter age, about the gradual stages of cultivation, contemplation, abiding, and even the provisional explanation of various upāyas. Listen closely now! I shall expound it for you." Then Samantacakṣus Bodhisattva received the teaching with joy, and the great assembly listened in silence. ### [1.16](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.16) "Kulaputra, those newly aspiring bodhisattvas and sentient beings of the latter age who wish to seek the Tathāgata's pure mind of perfect enlightenment should maintain right mindfulness and depart far from all illusions. First, relying on the Tathāgata's practice of śamatha, they should firmly observe the prohibitory precepts, settle their followers peacefully, sit in meditation in a quiet room, and constantly contemplate thus: 'This body of mine is now a composite of the four great elements: hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and impure matter all return to earth; saliva, nasal mucus, pus, blood, bodily fluids, saliva, tears, semen, vital energy, feces, and urine all return to water; warmth returns to fire; movement returns to wind. When the four great elements have each separated, where can this false body of the present be?' One then knows that this body ultimately has no substance; it is an appearance produced by combination, truly identical to an illusory transformation. Through the provisional combination of the four conditions, the six sense faculties falsely exist. The inner and outer union of the six sense faculties and four great elements falsely gives rise to conditioned energies, which accumulate therein, resembling the appearance of conditioned phenomena and provisionally named 'mind'. Kulaputra, if this false mind did not have the six dusts, it could not exist; when the four great elements disintegrate, no dusts can be found. Therein, the conditioned dusts each disperse and cease, and ultimately there is no conditioned mind to be seen. ### [1.17](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.17) "Kulaputra, because that sentient being's illusory body ceases, the illusory mind also ceases; because the illusory mind ceases, the illusory dusts also cease; because the illusory dusts cease, the cessation of illusion also ceases; because the cessation of illusion ceases, that which is not illusory does not cease. It is like polishing a mirror: when the tarnish is completely removed, clarity appears. Kulaputra, you should know that body and mind are both illusory tarnish; when the marks of tarnish are permanently eliminated, the ten directions are pure. Kulaputra, it is like a pure maṇi jewel which reflects the five colors, each appearing according to orientation; foolish persons see that maṇi as truly having five colors. Kulaputra, the pure nature of perfect enlightenment appears in body and mind, responding according to kind; foolish persons say that pure perfect enlightenment truly has such self-marks of body and mind, which is also just like this. Due to this, they cannot depart from illusory transformations. Therefore, I say that body and mind are illusory tarnish; in opposition to illusory tarnish, one is provisionally called a bodhisattva. When the tarnish is exhausted and the opposition is removed, then there is neither opposing tarnish nor one who is so named." ### [1.18](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.18) "Kulaputra, because this bodhisattva and sentient beings of the latter age realize that all illusions, along with their reflections, have ceased, at that time they attain boundless purity, and boundless empty space is revealed by enlightenment. Because enlightenment is perfect and bright, it reveals the purity of the mind. Because the mind is pure, the dust of seeing is pure. Because seeing is pure, the eye faculty is pure. Because the faculty is pure, the visual consciousness is pure. Because consciousness is pure, the dust of hearing is pure. Because hearing is pure, the ear faculty is pure. Because the faculty is pure, the auditory consciousness is pure. Because consciousness is pure, the dust of sensing is pure. Thus it continues, even up to the nose, tongue, body, and mental faculty as well. Kulaputra, because the faculties are pure, the form dust is pure. Because form is pure, the sound dust is pure. Smells, tastes, tactile sensations, and dharmas are also like this. Kulaputra, because the six dusts are pure, the earth element is pure. Because earth is pure, the water element is pure. The fire element and wind element are also like this. Kulaputra, because the four great elements are pure, the twelve sense bases, eighteen realms, and twenty-five states of existence are pure. Because they are pure, the ten powers, the four fearlessnesses, the four unhindered knowledges, the eighteen unshared dharmas of a Buddha, and the thirty-seven factors of enlightenment are pure, and thus on up to all the eighty-four thousand dhāraṇī gateways being pure. Kulaputra, because the nature of all true reality is pure, one body is pure. Because one body is pure, many bodies are pure. Because many bodies are pure, thus on up to the perfect enlightenment of sentient beings throughout the ten directions being pure. Kulaputra, because one world is pure, many worlds are pure. Because many worlds are pure, thus on up to encompassing the three periods of time throughout the limits of empty space, all is equal, pure, and unmoving. ### [1.19](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.19) "Kulaputra, since empty space is thus equal and unmoving, you should know that the nature of enlightenment is equal and unmoving. Because the four great elements are unmoving, you should know that the nature of enlightenment is equal and unmoving. Thus on up to the eighty-four thousand dhāraṇī gateways being equal and unmoving, you should know that the nature of enlightenment is equal and unmoving. Kulaputra, the nature of enlightenment is all-pervading, pure, and unmoving. Because it is perfect and without limit, you should know that the six faculties pervade the dharmadhātu. Because the faculties are all-pervading, you should know that the six dusts pervade the dharmadhātu. Because the dusts are all-pervading, you should know that the four great elements pervade the dharmadhātu. Thus on up to the dhāraṇī gateways pervading the dharmadhātu. Kulaputra, because that marvelous nature of enlightenment is all-pervading, the nature of the faculties and the nature of the dusts are without destruction and without mixture. Because the faculties and dusts are indestructible, thus on up to the dhāraṇī gateways being without destruction and without mixture. It is like the light of a hundred thousand lamps illuminating a single room: the light pervades everywhere, without destruction and without mixture. Kulaputra, because enlightenment is accomplished, you should know that a bodhisattva is not bound by dharmas, nor does he seek liberation from dharmas. He does not loathe saṃsāra, nor does he crave nirvāṇa. He does not revere the keeping of precepts, nor does he despise the breaking of prohibitions. He does not hold those of long practice in high regard, nor does he look down upon beginners. Why is this? Because all is enlightenment. It is like the light of the eyes discerning the objects before it: that light is complete and free from hatred or love. Why is this? Because the essence of the light is non-dual, free from hatred or love. ### [1.20](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.20) "Kulaputra, when this bodhisattva and sentient beings of the latter age cultivate this mind and attain accomplishment, there is herein neither cultivation nor accomplishment. Perfect enlightenment universally illuminates with quiescence and non-duality; within it, hundreds, thousands, myriads, koṭis of ineffable asaṃkhyeyas of Buddha-worlds, numerous as the sands of the Ganges, are like flowers in the sky, chaotically arising and chaotically ceasing, neither identical nor separate, neither bound nor liberated. Then one comes to know that sentient beings are originally buddhas, and that saṃsāra and nirvāṇa are like yesterday's dream. Kulaputra, because they are like yesterday's dream, you should know that saṃsāra and nirvāṇa have no arising, no cessation, no coming, and no going. That which is realized has no gain, no loss, no taking up, and no casting aside. That which can realize has no contrivance, no cessation, no letting go, and no annihilation. In this realization there is neither agent nor object; ultimately there is no realization and no realizer. The nature of all dharmas is equal and indestructible. Kulaputra, when those bodhisattvas practice in this manner, progress through stages in this manner, contemplate in this manner, abide in this manner, employ upāya in this manner, become enlightened in this manner, and seek such a Dharma, they will not be bewildered or confounded." ### [1.21](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.21) Then the Bhagavat, wishing to restate this meaning, spoke a gāthā: ### [1.22](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.22) "Samantacakṣus, you should know That for all sentient beings, Body and mind are both like illusions. The form of the body belongs to the four great elements; The nature of the mind returns to the six dusts. When the four great elements each disperse, Who is it that is joined together? Practicing gradually in this way, All things become entirely pure. Unmoving, pervading the dharmadhātu, Free from contrivance, stopping, letting go, and annihilation, And also without one who can realize. All Buddha-worlds Are like flowers in empty space; The three periods of time are all equal, Ultimately without coming or going. Bodhisattvas of initial aspiration And sentient beings of the latter age Who wish to seek entry into the Buddha path Should cultivate and train in this way." ### [1.23](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.23) Thereupon the bodhisattva mahāsattva Vajragarbha rose from his seat in the great assembly, bowed his head at the Buddha's feet, circumambulated him three times to the right, knelt with hands clasped, and addressed the Buddha, saying: "O Bhagavat of Great Compassion! You have skillfully proclaimed for the assembly of all bodhisattvas the Tathāgata's gradual upāya of practice on the causal stage of the pure great dhāraṇī of perfect enlightenment, opening up and dispelling the ignorance of all sentient beings. The assembly of the Dharma here gathered, having received the Buddha's compassionate instruction, has seen the cataracts of illusion vanish into clarity, and their eyes of wisdom have become pure. Bhagavat, if sentient beings are originally buddhas, for what reason is there again all this avidyā? If all avidyā is originally possessed by sentient beings, by what cause and condition does the Tathāgata again say that they are originally buddhas? If the diverse beings of the ten directions originally accomplished the Buddha path and later gave rise to avidyā, at what time will all Tathāgatas again generate all kleśas? We only pray that, not withholding your unhindered great compassion, you will open the secret treasury for the bodhisattvas, and enable all sentient beings of the latter age, upon hearing such a sūtra teaching, the definitive Dharma gateway, to sever doubt and regret forever." Having spoken these words, he cast his five limbs to the ground, making this request three times, from beginning to end. ### [1.24](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.24) Then the Bhagavat said to the bodhisattva Vajragarbha: "Excellent, excellent! Kulaputra, you are able to inquire of the Tathāgata, for the sake of the bodhisattvas and sentient beings of the latter age, concerning the profound, secret, ultimate upāya—the highest instruction for the bodhisattvas, the definitive Mahāyāna, which can cause the bodhisattvas training throughout the ten directions and all sentient beings of the latter age to attain resolute faith and sever doubt and regret forever. Listen closely now! I shall speak for you." Then the bodhisattva Vajragarbha joyfully received the teaching, and the great assembly listened in silence. ### [1.25](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.25) "Kulaputra, all worlds' beginning and end, arising and ceasing, prior and posterior, existence and non-existence, gathering and dispersal, starting and stopping, thought succeeding thought, circulating and returning, their various graspings and rejections—all are saṃsāric transmigration. If one attempts to discern perfect enlightenment without having escaped transmigration, that nature of perfect enlightenment is made identical to cyclic flow; to avoid transmigration in this way is impossible. For instance, when one's eyes move, they can make still water seem agitated; again, when the eyes are fixed, a rotating fire-brand seems a circle. It is also like clouds scudding making the moon seem to move, or a boat traveling making the shore seem to shift. Kulaputra, while the spinning has not ceased, even those objects remaining stationary cannot be perceived as such; how much less can a mind defiled by saṃsāric transmigration, never having been purified, contemplate the Buddha's perfect enlightenment without itself spinning? It is for this reason that you have produced these three doubts. ### [1.26](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.26) "Kulaputra, it is like cataracts of illusion mistakenly seeing flowers in the sky: once the cataracts of illusion are removed, one cannot say, 'Now that these cataracts have ceased, when will all cataracts arise again?' Why is this? Because cataracts and flowers are two phenomena that are not mutually dependent. It is also like flowers in the sky ceasing in empty space: one cannot say, 'When will empty space give rise to flowers in the sky again?' Why is this? Because space originally has no flowers; they are not something that arises and ceases. Saṃsāra and nirvāṇa are identical to arising and cessation; marvelous enlightenment's perfect illumination is free from both flowers and cataracts. Kulaputra, you should know that empty space is neither temporarily existent nor temporarily non-existent; how much more so is the Tathāgata's perfect enlightenment, which accords with it and forms the equal, original nature of empty space! ### [1.27](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.27) "Kulaputra, it is like smelting gold ore: the gold does not exist because of the smelting. Once it has become gold, it does not become ore again; even through inexhaustible time, the nature of the gold is not destroyed. One should not say that it was originally unaccomplished. The Tathāgata's perfect enlightenment is also like this. Kulaputra, the marvelous, perfect enlightenment mind of all Tathāgatas originally has neither bodhi nor nirvāṇa, nor does it have becoming a buddha or not becoming a buddha, nor does it have false transmigration or non-transmigration. ### [1.28](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.28) "Kulaputra, even the realm perfected by the śrāvakas, wherein body, mind, and speech are entirely cut off and extinguished, ultimately cannot reach the nirvāṇa manifested by personal realization; how much less could one measure the Tathāgata's realm of perfect enlightenment using a mind of discursive thought! It is like taking a firefly's light to burn Mount Sumeru—it can never ignite it. Using a saṃsāric mind to generate saṃsāric views and enter the Tathāgata's great sea of quiescence is something that can never be achieved. For this reason, I say that all bodhisattvas and sentient beings of the latter age must first sever the root of beginningless transmigration. Kulaputra, contrived discursive thinking arises from the conceptualizing mind; these are all the six dusts, the conditioned vapors of false thought, not the true essence of mind, and are already like flowers in the sky. To use this discursive thought to discern the Buddha's realm is like flowers in the sky further bearing sky-fruit—a proliferation of false thoughts that is entirely impossible. Kulaputra, a false and floating mind has many clever views and cannot accomplish the upāya of perfect enlightenment. Such discrimination does not constitute a proper inquiry." ### [1.29](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.29) Then the Bhagavat, wishing to restate this meaning, spoke a gāthā: ### [1.30](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.30) "Vajragarbha, you should know That the Tathāgata's nature of quiescence Has never had a beginning or an end. If, with a saṃsāric mind, Discursive thought is applied, it only spins in circles, Reaching only the bounds of transmigration, Unable to enter the Buddha's ocean. It is like smelting gold ore: The gold does not exist because of the smelting; Though it was originally gold, It is ultimately brought to completion through smelting. Once it has become the essence of true gold, It does not turn into ore again. Saṃsāra and nirvāṇa, Ordinary beings and the Buddhas, Are alike the marks of sky-flowers. Discursive thinking is still like an illusion; How much more so questioning what is unreal? If one can understand this mind, Only then should one seek perfect enlightenment." ### [1.31](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.31) Thereupon the bodhisattva Maitreya rose from his seat in the great assembly, bowed his head at the Buddha's feet, circumambulated him three times to the right, knelt with hands clasped, and addressed the Buddha, saying: "O Bhagavat of Great Compassion! You have extensively opened the secret treasury for the bodhisattvas, causing the great assembly to deeply awaken to transmigration and distinguish the false from the correct, and you are able to bestow upon all sentient beings of the latter age the fearless eye of the Way, so that they generate resolute faith in the great nirvāṇa and no longer follow the realms of cyclic turning to give rise to cyclical views. Bhagavat, if bodhisattvas and sentient beings of the latter age wish to roam in the Tathāgata's great sea of quiescence, how should they sever the root of transmigration? In those transmigrations, how many types of natures are there? In cultivating the Buddha's bodhi, how many distinctions are there? Returning into the defilements of the world, how many kinds of teaching upāya should be established to deliver sentient beings? We only pray that, not casting aside your great compassion to rescue the world, you will cause all practicing bodhisattvas and sentient beings of the latter age to purify their wisdom eyes, illuminate their mind mirrors, and perfectly awaken to the Tathāgata's unsurpassed knowledge and vision." Having spoken these words, he cast his five limbs to the ground, making this request three times, from beginning to end. ### [1.32](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.32) Then the Bhagavat said to the bodhisattva Maitreya: "Excellent, excellent! Kulaputra, you are able to inquire of the Tathāgata, for the sake of the bodhisattvas and sentient beings of the latter age, concerning the profound, secret, marvelous meaning, to cause the bodhisattvas to purify their wisdom eyes and to cause all sentient beings of the latter age to sever transmigration forever, awaken in their minds to true reality, and be endowed with the forbearance of non-arising. Listen closely now! I shall speak for you." Then the bodhisattva Maitreya joyfully received the teaching, and the great assembly listened in silence. ### [1.33](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.33) "Kulaputra, all sentient beings have transmigrated through saṃsāra from beginningless time because of their various affections, attachments, and greedy desires. If among all the classes of beings in all worlds—whether born from eggs, born from wombs, born from moisture, or born of transformation—all are determined in their life-destinies by sexual desire, you should know that attachment is the root of saṃsāra. Because there are various desires that stimulate the nature of attachment, they cause the succession of life and death to continue. Desires arise because of attachment, life exists because of desires, and sentient beings' attachment to life is in turn based on the root of desire: greedy desire is the cause, and attachment to life is the fruit. Depending on whether desired objects are encountered cooperatively or adversely, when objects go against the heart of attachment, resentment and jealousy arise, and various karmas are created; for this reason, they are reborn as hell-beings and hungry ghosts. Knowing that desires are repulsive, becoming attached to revulsion against karmic pathways, and abandoning evil to take joy in good, they reappear as gods and humans. Furthermore, knowing that all attachments are repulsive, they abandon attachment and delight in renunciation, yet this still nourishes the root of attachment, and so there appear conditioned, superior good fruits; because all of these belong to saṃsāra, they do not achieve the noble path. Therefore, if sentient beings wish to escape birth and death and be spared all rebirth in saṃsāra, they must first sever greedy desire and eliminate the thirst of attachment. ### [1.34](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.34) "Kulaputra, when bodhisattvas transform and manifest in the world, it is not with attachment as their root; it is solely out of compassion to cause others to abandon attachment that they temporarily make use of greedy desires to enter birth and death. If all sentient beings of the latter age are able to abandon all desires, eliminate resentment and attachment, permanently sever saṃsāra, and diligently seek the Tathāgata's realm of perfect enlightenment, then in their purified minds they will immediately attain awakening. ### [1.35](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.35) "Kulaputra, due to fundamental greedy desire, all sentient beings stimulate avidyā and manifest five natures that are unequal in their distinctions; relying on two kinds of hindrances, these appear with varying depths. What are the two hindrances? The first is the hindrance of principle, which obstructs correct knowledge and vision; the second is the hindrance of phenomena, which perpetuates births and deaths. What are the five natures? Kulaputra, if these two hindrances have not yet been eradicated, one is called 'not yet having achieved Buddhahood.' If sentient beings permanently abandon greedy desire, first removing the hindrance of phenomena without having severed the hindrance of principle, they can only awaken and enter the stages of the śrāvaka and pratyekabuddha, unable to visibly abide in the realm of the bodhisattva. Kulaputra, if all sentient beings of the latter age wish to float upon the Tathāgata's great ocean of perfect enlightenment, they must first make vows diligently to sever the two hindrances. When the two hindrances have been subdued, they will immediately be able to awaken and enter the bodhisattva realm; when the hindrances of phenomena and principle have been permanently eradicated, they will enter the Tathāgata's subtle, sublime perfect enlightenment, fulfilling bodhi and great nirvāṇa. Kulaputra, all sentient beings realize perfect enlightenment alike: if they meet a good spiritual friend and rely on the dharmic practice of the causal stage that he undertakes, their cultivation at that time will then have sudden and gradual aspects; if they encounter the Tathāgata's correct path of cultivation toward supreme bodhi, then whether their faculties are large or small, all will achieve the fruit of Buddhahood. If sentient beings, though seeking good friends, encounter those with false views, they will not attain correct awakening; this is called the nature of non-Buddhists—the error lies with the false teacher, not with the sentient beings. These are called the distinctions among the five natures of sentient beings. ### [1.36](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.36) "Kulaputra, bodhisattvas enter the worlds solely through upāya of great compassion to open up those who have not yet awakened, even manifesting in various forms and under adverse or favorable circumstances, engaging in the same activities with them to transform them and cause them to achieve Buddhahood, all relying on the power of their beginningless pure vows. If all sentient beings of the latter age generate an aspiring mind toward great perfect enlightenment, they should generate the pure, great vows of a bodhisattva and say these words: 'May I now abide in the Buddha's perfect enlightenment, and in seeking a good spiritual friend, may I never encounter non-Buddhists or those of the two vehicles.' Cultivating according to this vow, they gradually sever the hindrances; when the hindrances are exhausted and the vow fulfilled, they will ascend the palace of the pure Dharma of liberation, realizing the sublime realm of adornment of great perfect enlightenment." ### [1.37](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.37) Then the Bhagavat, wishing to proclaim this meaning once again, spoke a verse: ### [1.38](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.38) "Maitreya, you should know / that all sentient beings / fail to attain great liberation / entirely because of greedy desires, / falling into birth and death. / If they can sever resentment and attachment, / along with greed, anger, and delusion, / without regard to their distinct natures / all will attain the Buddha-path. / When the two hindrances are forever dissolved, / they seek a teacher and gain correct awakening, / according with their vows of bodhi / and relying on great nirvāṇa. / The bodhisattvas of the ten directions / all by the power of great compassionate vows / manifest entering into birth and death. / Present practitioners / and sentient beings of the latter age / who diligently sever all attachments and views / will then return to great perfect enlightenment." ### [1.39](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.39) Thereupon Śuddhaprabha Bodhisattva rose from his seat in the great assembly, bowed his head to the Buddha's feet, circumambulated him three times to the right, knelt on both knees with his palms joined, and addressed the Buddha, saying: "O Bhagavat of great compassion! You have broadly explained for us such inconceivable matters, never before seen and never before heard. Now, having received the Buddha's skilful guidance, our bodies and minds are at ease and have attained great benefit. May you proclaim once more for all the assemblies of Dharma who have come the fully perfected nature of enlightenment of the Dharma King: what are the differences in what is realized and attained by all sentient beings, by the bodhisattvas, and by the Tathāgata, the Bhagavat? May you cause sentient beings of the latter age who hear this holy teaching to accord with it, become awakened, and gradually be able to enter." Having spoken these words, he cast his five limbs to the ground; in this manner he made three requests, ending and beginning again. ### [1.40](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.40) At that time, the Bhagavat said to Śuddhaprabha Bodhisattva: "Excellent, excellent! Kulaputra, you are able to inquire of the Tathāgata about the gradual distinctions for the sake of the bodhisattvas and sentient beings of the latter age. Listen attentively now; I shall explain it for you." Then Śuddhaprabha Bodhisattva rejoiced to receive the teaching, and the great assembly listened in silence. ### [1.41](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.41) "Kulaputra, the intrinsic nature of perfect enlightenment is not an existent nature of natures; it arises in accordance with all natures, without grasping and without realization; within true reality, there are in truth no bodhisattvas and no sentient beings. Why is this? Bodhisattvas and sentient beings are all illusory transformations; because illusory transformations have ceased, there is no one who grasps or realizes. Just as the eye organ does not see itself, its nature is inherently impartial. There is no one who is impartial: sentient beings are deluded and inverted, unable to eliminate all illusory transformations, and within illusory effort regarding what has ceased and what has not ceased, distinctions are manifested. If one attains the Tathāgata's accordance with quiescence, in truth there is no quiescence and no one who is quiescent. ### [1.42](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.42) "Kulaputra, from beginningless time all sentient beings, due to falsely conceiving a self and attaching to what belongs to the self, have never known of themselves the arising and ceasing from thought to thought; therefore, they produce resentment and attachment and indulge in the five desires. If they encounter a good friend who teaches and causes them to awaken to the pure nature of perfect enlightenment, discovering arising and ceasing, they immediately know that the nature of this life is itself toil and anxiety. If there is a person who permanently severs toil and anxiety and attains the purity of the dharmadhātu, that very understanding of purity becomes their own hindrance, and so they are not at ease in perfect enlightenment. This is called the ordinary person's accordance with the nature of enlightenment. ### [1.43](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.43) "Kulaputra, for all bodhisattvas, their view and understanding are a hindrance; although they have severed the hindrance of understanding, they still abide in the viewing of enlightenment; the hindrance of enlightenment becomes a hindrance, and they are not at ease. This is called the accordance with the nature of enlightenment of bodhisattvas who have not yet entered the stages. ### [1.44](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.44) "Kulaputra, having illumination and having enlightenment are both called hindrances. Therefore, the bodhisattva constantly stays aware without abiding; illumination and the illuminator are simultaneously quiescent. For example, if a person were to cut off his own head, once the head has been severed, there is no one able to cut it off; thus, with an obstructing mind one eliminates all obstructions of oneself, and once the obstructions are severed and eliminated, there is no one who eliminates obstructions. The teachings of the sūtras are like a finger pointing to the moon: if one sees the moon, one realizes that what pointed to it is ultimately not the moon. All the various spoken teachings of the Tathāgata expounded to bodhisattvas are also like this. This is called the accordance with the nature of enlightenment of bodhisattvas who have already entered the stages. ### [1.45](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.45) "Kulaputra, all hindrances are themselves ultimate enlightenment; whether one attains mindfulness or loses mindfulness, neither is anything other than liberation; establishing dharmas and destroying dharmas are both called nirvāṇa; wisdom and foolishness are together prajñā; the dharmas accomplished by bodhisattvas and by non-Buddhists are alike bodhi; avidyā and tathatā are not different realms; all precepts, samādhi, and wisdom, as well as lust, anger, and delusion, are all brahmacarya; sentient beings and lands share the same dharma-nature; hells and heavenly palaces are all pure lands; having nature and lacking nature equally achieve the Buddha-path; all kleśas are ultimately liberated, and the ocean-like wisdom of the dharmadhātu completely illuminates all forms, just like empty space. This is called the Tathāgata's accordance with the nature of enlightenment. ### [1.46](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.46) "Kulaputra, if only bodhisattvas and sentient beings of the latter age at all times do not generate false thoughts, nor extinguish those false minds, and abiding in the sphere of false thought do not add further conceptual knowing, yet within that non-knowing do not discern true reality—if those sentient beings hear this Dharma-door and have faith, understand, accept, and uphold it without giving rise to alarm or fear, this is called accordance with the nature of enlightenment. Kulaputra, you should know that such sentient beings have already made offerings to Buddhas and great bodhisattvas as numerous as the sands of hundreds of thousands of koṭis of Ganges rivers, and have planted all roots of virtue. The Buddha declares that such persons have accomplished the knowledge of all modes." ### [1.47](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.47) Then the Bhagavat, wishing to proclaim this meaning once again, spoke a verse: ### [1.48](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.48) "Śuddhaprabha, you should know / that the fully perfected nature of bodhi / has neither grasping nor realization, / neither bodhisattvas nor sentient beings. / At the times of being awakened and not yet awakened, / gradual distinctions exist: / sentient beings are hindered by understanding, / while bodhisattvas have not detached from enlightenment. / Entering the stages, it is forever quiescent, / not abiding in any marks; / when the great enlightenment is fully perfected, / it is named universal accordance. / Sentient beings of the latter age / whose minds do not give rise to falsehood— / the Buddha declares that such persons / are in this very life bodhisattvas. / Having made offerings to Buddhas numerous as Ganges sands, / their merits are already perfected; / though there are many upāyas, / all are called the wisdom of accordance." ### [1.49](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.49) Thereupon Tejovāśitā Bodhisattva rose from his seat in the great assembly, bowed his head to the Buddha's feet, circumambulated him three times to the right, knelt on both knees with his palms joined, and addressed the Buddha, saying: "O Bhagavat of great compassion! You have broadly analyzed for us such accordance with the nature of enlightenment, causing the luminous minds of the bodhisattvas to receive the Buddha's perfect voice and attain excellent benefits without relying on practice. Bhagavat, for example, just as a great city has four gates on the outside, and those who come from various directions do not take only one road, so too the adornment of Buddha-lands and the attainment of bodhi by all bodhisattvas do not rely on a single upāya. May the Bhagavat broadly proclaim for us all the stages of upāyas, and altogether how many kinds of practitioners there are, so that the bodhisattvas in this assembly and sentient beings of the latter age who seek the Mahāyāna may quickly attain awakening and disport in the Tathāgata's great ocean of quiescence." Having spoken these words, he cast his five limbs to the ground; in this manner he made three requests, ending and beginning again. ### [1.50](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.50) At that time, the Bhagavat said to Tejovāśitā Bodhisattva: "Excellent, excellent! Kulaputra, you are able to inquire of the Tathāgata about such upāyas for the sake of the bodhisattvas and sentient beings of the latter age. Listen attentively now; I shall explain it for you." Then Tejovāśitā Bodhisattva rejoiced to receive the teaching, and the great assembly listened in silence. ### [1.51](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.51) "Kulaputra, supreme, marvelous enlightenment pervades the ten directions and gives birth to Tathāgatas; being identical in substance and equal with all dharmas, there is in truth no duality in cultivation and practice. As for the upāyas of accordance, their number is immeasurable, but when gathered into what they return to, in accordance with the differences in nature there are three kinds. ### [1.52](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.52) "Kulaputra, if bodhisattvas awaken to pure, perfect enlightenment, with the pure mind of enlightenment they take stillness as their practice; through clarifying all thoughts, they perceive the agitations of consciousness, and still wisdom arises: the adventitious defilements of body and mind are thereby forever extinguished, and internally they are able to give rise to tranquil pliancy. Because of this tranquility, the minds of all Tathāgatas of the worlds of the ten directions appear within it like images in a mirror. This upāya is named śamatha. ### [1.53](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.53) "Kulaputra, if bodhisattvas awaken to pure, perfect enlightenment, with the pure mind of enlightenment they know that the nature of the mind of enlightenment as well as the faculties and dusts are all due to illusory transformation; they then give rise to illusions in order to eliminate what is illusory, transforming various illusions to enlighten the illusory multitudes. By giving rise to illusions, they are internally able to produce the pliancy of great compassion; from this, all bodhisattvas initiate practice and gradually advance. Because that contemplation of illusion is not identical to illusion, and because the non-identical contemplation of illusion is itself entirely illusory, illusory marks are forever left behind; this wonderful practice perfected by the bodhisattvas is like sprouts growing from the earth. This upāya is named samāpatti. ### [1.54](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.54) "Kulaputra, if these bodhisattvas awaken to pure perfect enlightenment, with a pure enlightened mind they grasp neither illusory transformations nor any quiet aspects, clearly understanding that body and mind are both hindrances. The knowing, enlightened clarity without ignorance does not depend on any hindrances, forever transcending the realms of hindrance and non-hindrance, experiencing and using the world as well as body and mind, while their aspects abide in the dusty realm. Just as the resonance within a vessel sounds forth outside it, kleśas and nirvāṇa do not retain or obstruct each other. Then they can inwardly generate the pliancy of quiescence, wonderous enlightenment in accordance \[with reality\], and the realm of quiescence, beyond the reach of their own or others' bodies and minds, wherein sentient beings and life-spans are all fleeting thoughts. This upāya is named dhyāna. ### [1.55](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.55) "Kulaputra, these three Dharma-doors are all perfect enlightenment. The Tathāgatas of the ten directions draw near and accord with them; and through them, the diverse upāyas of the bodhisattvas of the ten directions for attaining Buddhahood—all their similarities and differences—rely entirely on these three kinds of undertakings. If one attains their complete realization, one achieves perfect enlightenment. Kulaputra, even if a person were to cultivate the noble path and teach, transform, and bring to realization hundreds of thousands of myriads of koṭis of fruits of arhats and pratyekabuddhas, it would not equal someone hearing this unimpeded Dharma-door of perfect enlightenment and, for a single kṣaṇa, cultivating in accordance with it." ### [1.56](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.56) Thereupon, the Bhagavat, wishing to proclaim this meaning once more, spoke a gāthā, saying: ### [1.57](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.57) "Tejovāśitā, you should know / that the mind of unsurpassed great enlightenment / has originally no duality of characteristics. / The upāyas in accordance with it / are immeasurable in number. / As the Tathāgata reveals them in general, / there are three categories: / tranquil śamatha, / like a mirror reflecting images; / illusion-like samādhi, / like a seedling gradually growing; / dhyāna, which is solely quiescence, / like the resonance within that vessel. / These three wondrous Dharma-doors / are all in accordance with enlightenment; / the Tathāgatas of the ten directions / and the great bodhisattvas / attain the Way through them. / Because these three undertakings are fully realized, / it is called ultimate nirvāṇa." ### [1.58](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.58) Thereupon, the bodhisattva Pratibhānaghoga, in the midst of the great assembly, arose from his seat, bowed his head at the Buddha's feet, circumambulated him three times to the right, knelt on both knees with palms joined, and addressed the Buddha, saying: "Bhagavat of Great Compassion! Such Dharma-doors are exceedingly rare! Bhagavat, how many ways of cultivation are there for all bodhisattvas in these upāyas regarding the gate of perfect enlightenment? We pray that for the sake of the great assembly and the sentient beings of the latter age, you will expediently explain and reveal them, causing them to awaken to true reality." Having spoken thus, he cast his five limbs to the ground; in this manner he made three requests from beginning to end. _First 58 of 126 passages. [Read on](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1)_ ## Translations (1) - [The Sutra of Perfect Enlightenment](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.1) — Peter N. Gregory 2005, English ## Linked texts (1) - [大方廣圓覺修多羅了義經](https://indike.org/pramana/in.bauddha.taisho.842.1.1) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1) · Pramāṇa