The Mahayana Sutra of Previous Lives and Contemplation of the Mind-ground

Chapter VII

Revulsion of the Body

Then the bodhisattva and mahāsattva Maitreya rose from his seat, bared his right shoulder, touched his right knee to the ground, pressed his palms together in reverence, and said to the Buddha:

World-honored One, we have understood how the renunciant bodhisattva and mahāsattva eschews the world, lives in an araṇya, disciplines his mind, and cultivates practices of nondefilement. But what sort of observation should this bodhisattva living in a desolate place perform with regard to his body?

Thereupon the Buddha addressed the bodhisattva Maitreya: Excellent, excellent! Good sir, you have engendered thoughts of great compassion for beings and asked the Tathāgata about the Dharma discourse on the wondrous practice for entering the knowledge and insight of a holy one. You should listen carefully as I now explain it for you. "Very well, World-honored One. We are eager to listen." Good sirs, when a renunciant bodhisattva lives in an araṇya, seeking anuttarā samyaksaṃbodhi, he minutely observes in the four modes of deportment that the contaminated body has thirty-seven kinds of impurity and filth,50 is unlovable, and is not solid. He should observe how this body is just like a clay vessel that on the outside is skilfully decorated and adorned with variegated colors, gold, silver, and the seven jewels but inside is stuffed full of excrement and various [other] impurities. Both handles bear the burden as one proceeds [with it] along the way, and everyone who sees it is delighted, not knowing that inside the vessel is full of impurities. There are always six black snakes in this vessel, and when one snake moves, the vessel disintegrates, the poison so foul-smelling that it is unbearable. Worldly people adorn their persons like that painted vessel full of impurities. The threesome of greed, anger, and foolishness are called the illnesses 321b

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of the mind, and the [humors] wind, phlegm, and bile are called the illnesses of the body. The six internal and external illnesses can harm body and mind, just like those six snakes living inside the vessel. When any one of the snakes moves, the vessel disintegrates, and when any one of the illnesses breaks out, the body is impermanent. Good sirs, the renunciant bodhisattva's observing of this body in a desolate [place] is called the mark of the first observation of impurity.

Day and night, the renunciant bodhisattva again observes his body. It is fetid and impure, just like a dead dog. Why? Because his body has the impurity of his parents as the condition for its birth. The renunciant bodhisattva again observes his body. It is like an anthill in which ants live in peace. Then a white elephant comes up beside the anthill and rubs against it with its body, whereupon it collapses. Good sirs, this anthill is, so to speak, the body of the five aggregates, the white elephant is the emissary of Yamarā[ja], and the body returns to the afterlife in the same way that the elephant destroyed the anthill. The renunciant bodhisattva again observes his body and forms this thought: "This present body of mine, from head to foot, has been formed through the commingling of skin, flesh, bones, and marrow and is just like the plantain, for it has no substance within."

The renunciant bodhisattva again observes his body: "It has no strength. Skin and flesh cover it thinly, like a fence coated [with mud], the billions of hairs are like grass growing in the ground, and the subtle wind element passes in and out through the pores. Who, possessing wisdom, would delight in this body, for from moment to moment it decays?" The renunciant bodhisattva again observes his body: "It is like nurturing a poisonous snake and taking in its harm. Even though I am now helping this body to live by means of food, drink, and clothes, it does not know gratitude, and in the end it will cause me to fall into evil paths." The renunciant bodhisattva again observes his body: "It is, for example, like a foe who pretends to be a close friend, watches for an opportunity, and uses poison to cut off one's life force. My body is likewise originally not real, for in the end it will turn out to be impermanent and is not loved by holy ones."

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The renunciant bodhisattva again observes his body: "It is like a bubble on the surface of water: even though it is the color of an exquisite beryl gem, it arises and disappears because of momentary causes and conditions and is not constant, for it is conditioned, ephemeral, and does not last for long." The renunciant bodhisattva again observes his body: "Just as an [imaginary] gandharva city does not really exist even though it manifests an apparent form, so too is my present body also like this." The renunciant bodhisattva again observes his body: "Just like a reflection, so too is my body: although it exists, it is not real." The renunciant bodhisattva again observes his body: "For example, just like powerful foreign enemies, so too is my present body also like this, with mental afflictions, like enemies, making raids on the roots of goodness."

The renunciant bodhisattva again observes his body: "Just as a decaying house will most certainly collapse even though one may make repairs to it, so too is my body: even though one may apply thoughts of affection, it will most certainly be impermanent."

The renunciant bodhisattva again observes his body: "Just as people in cities close to an enemy country always harbor fear, so too is my present body also like this, fearing from moment to moment the foe of impermanence."

The renunciant bodhisattva again observes his body: "Just as immeasurable firewood burns to make a fire and yet the raging fire is never satiated, so too is my body: with the fire of craving it burns the firewood of the five desires, and the way in which thoughts [of craving] increase is also like this." The renunciant bodhisattva again observes his body: "Just as a compassionate mother takes pity on a newborn child and constantly provides protection, so too is my body: if I do not protect the sickly body and mind, then there cannot be anything realized."

The renunciant bodhisattva again observes his body: "Its original nature is impure. Suppose, for example, that someone loathes the color of charcoal and, devising various expedients, washes it with water, but after an immeasurable period of time the black color is as of old, until there is nothing left of the charcoal, and in the end it is of no avail. So too is my body: it 161

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is contaminated and impure, and even if one were to wash it with seawater until the end of time, there would again be likewise of no avail." The renunciant bodhisattva again observes his body: "Just as one may pour oil onto firewood so that a fire burns and, on encountering a strong wind, its vigor is unstoppable, so too is this body: onto the firewood called the five aggregates the oil of craving is poured, setting alight the fire of anger, and the force of the wind of foolishness never abates." The renunciant bodhisattva observes his body: "It is just like a malignant illness, for it is a place inhabited by four hundred and four illnesses. Again, it is like the large intestine, for it is inhabited by eighty-four thousand worms. It is a place of impermanence, for exhaled breath does not return and so it is impermanent. Again, it is like a nonsentient being, for consciousness easily escapes and [the body] is the same as a tile or a stone. Again, it is like the water in a river, for it does not stay still even briefly before or after [that] instant. Again, it is like pressing oil, for it experiences hardship in all things. It has no support, for it is just like an infant who has lost its parents. It has no savior, for it is just like a toad that has been swallowed by a snake. It is like a bottomless hole, for the mind and mental attributes are unknowable. It is never contented, for the mind never tires of the pleasures of the five desires. It is never free, for it is bound by the two [wrong] views of annihilation and permanence. It does not feel shame or modesty, for even though it receives nurturance it forsakes its master. Again, it is like a dead corpse, for by day and night it draws closer to annihilation. It merely experiences sufferings, for nowhere does it have true happiness. It acts as a support for suffering, for all sufferings abide in dependence on the body. It is like an empty hamlet, for in this body there is no overlord. It is ultimately empty and quiescent, for attachment through pervasive imagination deludedly composes pictures [of external objects]. It is like an echo in a valley, for this has all been manifested deludedly. Again, it is like a ship, for if there is no captain it will drift and sink. Again, it is like a large carriage transporting riches. Why? Because it rides the Mahayana to bodhi."

Good sirs, the renunciant bodhisattva observes [thus] day and night not because he does not care for this body, but because he wishes to make beings leave the sea of birth-and-death and reach the further shore. 162

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Then the World-honored One, having preached this Dharma, addressed the bodhisattva and mahāsattva Maitreya:

Good sir, cultivating practices such as these is called the essentials of the Dharma of what is observed by a renunciant Buddha son. If any Buddha son generates the bodhi-mind, lives in an araṇya in order to seek anuttarā samyaksaṃbodhi, practices these thirty-seven observations, also has others cultivate these essentials of the Dharma, and expounds, copies, upholds, and recites them, he will distance himself from all attachments to "me" and "mine," will forever cut off greedy attachment to the worldly pleasures of the five desires, will quickly accomplish indestructible faith, and will seek great bodhi without begrudging life and limb, not to mention all rare treasures in the world. With his present body he will most certainly be able to ultimately fulfill the adamantine knowledge seal of all tathāgatas, will never turn back on the unsurpassed path, will quickly gain perfection in the myriad practices of the six perfections, and will swiftly accomplish anuttarā samyaksaṃbodhi.

At that time in the assembly eighty-four thousand bodhisattvas who had newly generated the [bodhi-]mind deeply loathed the world, obtained the power of great forbearance, and never again turned back on the unsurpassed path; hundreds of thousands of brahmans generated the bodhi-mind, ripened the faculty of faith, and gained nonretrogression; and thirty-six thousand gentlemen and ladies distanced themselves from impurity and defilement and gained the purity of the Dharma eye.

[Here ends] Fascicle Six of The Mahayana Sutra of Previous Lives and Contemplation of the Mind-ground

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Chapter VIII

The Pāramitās

Then the bodhisattva and mahāsattva Maitreya said to the Buddha: Why do you earnestly extol the cultivation of bodhisattva practices while living in an araṇya and yet do not extol the cultivation of bodhisattva practices while living in other places? Once the Tathāgata, residing on Vulture Peak, explained in detail the essentials of the Dharma for bodhisattvas and spoke these words, "The bodhisattva may at times stay in a prostitute's house or associate with butchers and, by revealing and instructing, bring benefit and joy to them. With innumerable expedient means he brings benefit to beings and, preaching the wondrous Dharma for them, makes them enter the path to buddhahood." The wondrous Dharma that the World-honored One has preached today for those who have newly generated the [bodhi-]mind is not like this. Nonetheless, the likes of us who have been able to hear the profound Dharma personally in the presence of the Buddha do not have any doubts. We but beseech the Tathāgata to expound for those who will seek the path to buddhahood in future ages the most profound and subtle truth and ensure that there is no retrogression in their bodhisattva practices.

Thereupon the Buddha addressed the bodhisattva and mahāsattva Maitreya: Good sir, there are two [kinds of] bodhisattvas who generate the aspiration for anuttarā samyaksaṃbodhi and seek the path to bodhi. One is the householder and the other is the renunciant. The householder bodhisattva, because he wishes to convert and guide [people in] brothels and butcheries, may associate with them all. The renunciant bodhisattva is not like this. Furthermore, there are nine grades for each of these [two kinds of] bodhisattvas. The three grades of those of superior capacity all live in an [a]raṇya, ceaselessly exert themselves, and benefit sentient beings. In the case of 322b

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bodhisattvas of both middling and inferior capacity, the places where they live as appropriate are not fixed. They may live in an [a]raṇya or they may reside in a hamlet and bring benefit and comfort to beings according to their circumstances. You should observe these gateways to practice. Next, good sir, the renunciant bodhisattva practices the path to buddhahood and, having gained the Dharma of uncontaminated truth, benefits and delights all sentient beings according to their circumstances. If any Buddha son, not yet having gained true knowledge, lives in an [a]raṇya, he should serve buddhas and bodhisattvas. If he encounters a true good mentor, he will most certainly never turn back in his bodhisattva practices. For this reason, Buddha sons should wholeheartedly strive to see a buddha and a bodhisattva. Good sir, this is called the supramundane essentials of the Dharma. You should all practice and study them singlemindedly. Next, good sir, the renunciant bodhisattva, loathing the world, lives in an araṇya, uses the power of his merit sparingly, gains perfection in the eighty-four thousand pāramitā practices, and quickly realizes anuttarā samyaksaṃbodhi. Why is this? If he renounces fame and profit and lives in a mountain grove, he will most certainly be unstinting with life, limb, and possessions and will be forever without any ties, and it will naturally be easy for him to perfect the three kinds of pāramitās.51 The bodhisattva Maitreya said to the Buddha:

World-honored One, the renunciant bodhisattva who lives in an araṇya does not accumulate any riches. How can he achieve perfection of the pāramitā of dāna (giving)?

The Buddha addressed the bodhisattva and mahāsattva Maitreya: Good sir, the renunciant bodhisattva who lives in an araṇya first gives to beings a small portion of the food that he has begged for on entering a hamlet and gives the leftovers [after he has eaten] to whoever wants them. This is designated the pāramitā of dāna. He offers his own life and limb to the Three Jewels and gives his head, eyes, marrow, and brain to whoever comes seeking them. This is designated the proximate pāramitā. For those who seek the Dharma he preaches the supramundane Dharma in order to make them generate the aspiration for unsurpassed bodhi. This is designated 166

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the true pāramitā. Good sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of giving.

Next, good sir, because the renunciant bodhisattva lives in an araṇya, he cultivates the practices of the twelve dhūtas. When he walks about, he looks at the ground two cubits [in front of him] and does not harm any beings. This is designated the pāramitā of keeping the precepts. He firmly keeps the prohibitory precepts, unbegrudging of life and limb. This is designated the proximate pāramitā. In order to seek the supramundane, he preaches the Dharma and instructs people, making them generate the aspiration for unsurpassed bodhi. This is designated the true pāramitā. Good sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of keeping the precepts.

Next, good sir, the renunciant bodhisattva, living in an araṇya, is able to extinguish anger and gain the samādhi of kind thoughts, and there is no disparaging of any beings. This is designated the pāramitā of forbearance. If one preaches a single phrase of the Dharma for a single person and makes him generate the aspiration for anuttarā samyaksaṃbodhi, this is designated the true pāramitā. Good sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of forbearance. Next, good sir, the renunciant bodhisattva cultivates the practices of effort in order to make beings attain buddhahood. Not yet having attained buddhahood, his merit and knowledge are weak, he does not crave for happiness and does not commit any sins, and he feels a deep joy for the past bodhisattva's practicing of austerities and always reveres and looks up to him unceasingly. For this reason, this is designated the pāramitā of effort. He forsakes life and limb as if he were disposing of snivel and spittle, and at all times he is never idle. This is designated the proximate pāramitā. On meeting someone with the right conditions he preaches the supreme path and makes him aim for unsurpassed perfect bodhi. This is designated the true pāramitā. On account of thoughts of effort, he has not turned back from these ten [pāramitā] practices in the past, is steadfast in the present, and will quickly complete them in the future. Good sir, this is called the renunciant bodhisattva and mahāsattva's accomplishing of the pāramitā of effort. Next, good sir, the renunciant bodhisattva, living in an araṇya, practices samādhi in order to collect good dharmas and prevent them from being 167

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dispersed and lost; he enters the [three] liberations and forever cuts off extreme views; he manifests supernormal faculties, converts beings, and makes them obtain right knowledge; he cuts off the root of mental afflictions and enters the true Dharma realm; and he realizes the path of reality and aims for bodhi. For this reason, it is designated the pāramitā of meditation. Wishing to make beings no different from himself and have them all gain fulfillment, he disciplines sentient beings without abandoning samādhi. Unbegrudging of life and limb, he cultivates this samādhi. This is designated the proximate pāramitā. He preaches the profound and wondrous Dharma for beings and makes them all aim for unsurpassed bodhi. This is designated the true pāramitā. Good sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of meditation. Next, good sir, the renunciant bodhisattva, living in a desolate [place], attends and honors buddhas, bodhisattvas, and the omniscient; he is always desirous of listening to the most profound and wondrous Dharma; his mind engenders a longing that is never satisfied; he is well able to analyze the verity of the two truths; he eliminates the two hindrances and masters the five sciences; and he explains the essentials of the Dharma and is able to resolve doubts. For this reason, it is designated the pāramitā of prajñā. He forsakes life and limb in order to seek a half-verse and, undeterred by suffering, aspires to bodhi and so succeeds in accomplishing the proximate pāramitā. In great assemblies he preaches the Dharma for people, and there is nothing that he keeps secret in its profound and wondrous meaning; he is able to make [people] give rise to the great bodhi-mind and gain nonretrogression in bodhisattva practices; and he constantly observes his own person, the [a]raṇya, the bodhi-mind, and the true Dharma body and how there are no distinctions between these four. In this way, because he observes the wondrous principle in this way, it is designated the true pāra mitā. Good sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of prajñā.

Next, good sir, the renunciant bodhisattva, residing in a desolate place, is always able to practice the pāramitā of superior knowledge of expedient means. With the knowledge of others' minds he understands the distinctions in the wishes, mental afflictions, and workings of the minds of sentient beings; he dispenses medicine according to the illness, curing them all; 168

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he disports freely in the samādhi of supernormal faculties; he makes a vow of great compassion and brings beings to maturation; and there is nothing in the buddhas' Dharma that he has not mastered. For this reason, it is designated the pāramitā of skillfulness in expedient means. Because he wishes to bring benefit to beings, he is not at all sparing with life, limb, or possessions. This is designated the proximate pāramitā. For beings, friend and foe equally, he preaches the subtle Dharma and makes them enter the wisdom of a buddha. This is designated the true pāramitā. Good sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of skillfulness in expedient means.

Next, good sir, the renunciant bodhisattva, entering a mountain grove, is always able to practice for beings the pāramitā of the vow. In his mind he constantly observes the true nature of things, the wondrous principle of the middle way of neither existence nor emptiness; he fully understands secular matters and constantly cultivates compassion in order to convert sentient beings. For this reason, it is designated the pāramitā of the vow. With the four vast vows he embraces beings and does not violate his vow of compassion, even going so far as to forsake his own body. This is designated the proximate pāramitā. He preaches the subtle Dharma, his eloquence unimpeded, and whoever hears it will never turn back. This is designated the true pāramitā. Good sir, this is called the renunciant bodhi sattva's accomplishing of the pāramitā of the vow.

Next, good sir, the renunciant bodhisattva, living in an araṇya, well understands with the power of right knowledge the rights and wrongs of the workings of the minds of sentient beings, and he is able to preach the appropriate Dharma for beings and make them enter the most profound and wondrous meanings of the Mahayana, whereupon they are able to dwell at ease in ultimate nirvana. For this reason, it is designated the pāramitā of strength. With the eye of right knowledge he illuminates the principle of the emptiness and quiescence of the five aggregates and is able to forsake life and limb in order to benefit beings. This is designated the proximate pāramitā. With the power of wondrous knowledge he converts multitudes of those with wrong views and makes them cut off evil karma [conducive to] transmigration in birth-and-death and aim for eternal and blissful ultimate nirvana. This is designated the true pāramitā. Good 169

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sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of strength.

Next, good sir, the renunciant bodhisattva, living in an araṇya, knows good and bad in all things, distances himself from wrong views, embraces the right Dharma, and neither loathes birth-and-death nor desires nirvana. This is designated the pāramitā of knowledge. He does not love his own person and takes pity on beings, and he always cultivates great liberality with regard to his life, limb, and possessions. This is designated the proximate pāramitā. With subtle knowledge he preaches the Dharma of the One Vehicle for beings and makes them enter anuttarā samyaksaṃbodhi. For this reason, it is designated the true pāramitā. Good sir, this is called the renunciant bodhisattva's accomplishing of the pāramitā of knowledge. Good sir, for what reason is it said that these pāramitās have eightyfour thousand distinctions? Know that two thousand one hundred pāramitās are differentiated and explained for those who are very avaricious, two thousand one hundred pāramitās are differentiated and explained for those who are very irascible, two thousand one hundred pāramitās are differentiated and explained for those who are very foolish, and two thousand one hundred pāramitās are differentiated and explained for those who are [avaricious, irascible, and foolish] in equal measure. Good sir, these [four sets of] two thousand one hundred pāramitās are the basis, and by increasing them tenfold they then become eighty-four thousand pāramitās. Such Dharmas are all practices for benefiting others.

Good sir, if there is a being who is by nature difficult to discipline and, having heard this Dharma, his mind is still undisciplined, then eighty-four thousand samādhi gateways are expounded for him. Such wondrous Dharmas are all practices for one's own benefit. If there is a being who is by nature difficult to discipline and, having heard this Dharma, his mind is still undisciplined, then eighty-four thousand dhāraṇī gateways are expounded for him. Such wondrous Dharmas are all practices for benefiting others. Good sir, in order to discipline all sentient beings I have taught such Dharmas and innumerable skillful means, manifested various forms, and instructed beings. Good sir, for this reason all humans and gods universally praise the Tathāgata and call him a guide. Good sir, buddhas and world-honored ones of the future and the present all practice the 170

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eighty-four thousand pāramitā gateways, the eighty-four thousand samādhi gateways, and the eighty-four thousand dhāraṇī gateways and forever cut off the eighty-four thousand subtle afflictive hindrances and the eightyfour thousand subtle cognitive hindrances. They all betake themselves to the king of bodhi trees in an [a]raṇya, sit on an adamantine seat, enter an adamantine samādhi, and, having vanquished all foes in the form of the heavenly demon, realize anuttarā samyaksaṃbodhi. Then the World-honored One, wishing to restate this meaning, spoke [these] verses:

The great Dharma king, who transcends the three realms, appears in the world and converts all kinds of beings. Bodhisattvas equal [in number] to the sands of the Ganges enter the gateway to the Buddha's nectarlike wisdom. The Honored Kind One (Maitreya), who after eons attained the path, posed a question with thoughts of great compassion. "Excellent, unsullied Dharma Prince!

With your wisdom you do well to ask about the true buddha vehicle. With the fearless eloquence of a lion

I shall explain the path in the Mahayana that leads to awakening. Listen singlemindedly and attentively

and transmit it in turn to those in the future to whom it should be transmitted.

Even if world-systems in the ten directions should be made empty, do not allow the supramundane path to be terminated. Those who would seek the supramundane path to liberation do not go beyond beings of three capacities in nine grades. Those of the three grades of superior capacity reside in an [a]raṇya, and those of middling and inferior [capacities] convert the world according to [people's] circumstances.

The sought-after fruits of the path are the same, with no differences, and they similarly realize the oceanlike buddha-nature of thusness. After having attained [the state of] a true great man, uncontaminated, they appear in response as appropriate and save all beings. 171

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They reveal the gateway to the nonduality of existence and emptiness, and they benefit themselves and benefit others without interruption. The Buddha sons who have not yet gained uncontaminatedness should cultivate the three kinds of learning with proper diligence, Direct their roots of goodness to beings, and singlemindedly think devotedly of the Buddha and bodhisattvas. 'I pray that I may always see the Buddha and bodhisattvas, their bodies infinitely adorned with merits. If I may constantly hear the sound of the rain of the Dharma, may everyone share in this boon and their minds not turn back! Even if my person is always in hell,

may it not be the case that I do not serve the Honored One of Great Kindness!

Even if my person is always in transmigration, may it not be the case that I do not personally hear the subtle Dharma!' For this reason, O Buddha sons,

focus your minds and always think of the Teacher of Gods and Humans.

If any Buddha son cultivates the path of holy ones, brings forth the aspiration for unsurpassed bodhi, Loathes the world, and lives in an [a]raṇya, this too is called cultivating three kinds of perfection. Every day, before you yourself eat, give alms and also give the Dharma Jewel to beings. Purity of the threesome [of giver, recipient, and gift] is dāna; by cultivating the cause by this [means] virtues are perfected. Know that realizing the pāramitās

is due only to purity of the mind and is not due to possessions. If you give rare goods with tainted thoughts, it is not the same as giving a small amount with pure thoughts. Gifts of possessions are [nonetheless] called the perfection of dāna; this is [the first kind of] pāramitā, not the second [proximate pāramitā] or the third [true pāramitā]. To give your life and limb, wife and children— this is called the proximate perfection. 172

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If there is a gentleman seeking the Dharma and you preach all the Mahayana scriptures for him And make him generate the aspiration for unsurpassed bodhi, this is called the true pāramitā.

To have compassion and pure faith, possess shame, embrace beings, be free from greed,

And hope to accomplish the Tathāgata's unsurpassed knowledge: the two gifts of wealth and the Dharma are called the first perfection. To firmly keep the bodhisattva's threefold precepts, open up bodhi, be free from birth-and-death, Defend the Buddha's Dharma, live in the world, and admonish transgressions is the true keeping of the precepts. Suppressing thoughts of anger and observing with compassion, you should think of past causes when dealing with harm from foes And, unbegrudging of life and limb, save beings: this is called the pāramitā of forbearance. One practices difficult practices without abandoning them even briefly, always advancing further during three [a]saṃkhya eons, Is not associated with defilement, and constantly trains the mind in order to deliver sentient beings and seek liberation. One gains mastery in entering and leaving samādhi, roams in the ten directions with the supernormal faculty of magical transformations,

And in order to cut off the causes of the mental afflictions of beings seeks liberation through the gateway of samādhi. If you wish to accomplish true wisdom, [then] serve bodhisattvas and tathāgatas, Be desirous of listening to the supramundane gateway to the wondrous principle,

master the three sciences, and cut off the two hindrances. Well cognizant of distinctions in the minds of beings, dispense medicine according to their illness, making them take it and act [on the instructions];

Your skillfulness in compassion accords with what is appropriate for their capacity,

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and with expedient means you benefit the living and save all beings. If you observe the true meaning of all dharmas, unattached to the middle and the extremes and free from being and nonbeing,

Your pure knowledge will immediately understand thusness, and the two benefits [to self and others] will pervade equally the Dharma realm.

The power of knowledge well understands the nature of beings and explains for them various appropriate Dharmas; The power of knowledge well enters the minds of beings and makes them cut off the root of transmigration in birth-and-death. The power of knowledge well differentiates between right and wrong things,

selecting or rejecting them as appropriate and understanding each; Birth-and-death and nirvana being originally the same, one brings sentient beings to accomplishment and frees them from discrimination.

These ten kinds of outstanding practices are incorporated in eighty-four thousand [practices], And [these] superior Dharma discourses, corresponding to the categories [of beings],

are called the bodhisattva's pāramitās.

Eighty-four thousand samādhis

are able to extinguish the distracted thoughts of beings; Eighty-four thousand dhāraṇī gateways

are able to eliminate delusional hindrances and shackle demonic hosts. The power of expedient means of the Great Sage and Dharma King converts beings with three kinds of Dharma essentials; The net of the teachings is lowered into the sea of birth-and-death and sets humans and gods in a place of happiness." Then, when the World-honored One had preached this Dharma, eightyfour thousand gods of Trāyastriṃśa [Heaven] cut off the hindrances of the three realms and realized the [first] stage of joy, innumerable hundreds of thousands of gods of the six [heavens in the realm of] desire comprehended 174

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acceptance of nonbirth [of dharmas] and attained dhāraṇīs, and the kings of sixteen great countries attained the dhāraṇī of hearing and retaining [the Dharma]. Immeasurable [numbers of the] four groups [of practitioners], on hearing the bodhisattva practices, either attained the state of nonretrogression, or attained the samādhi gateway, or attained dhāraṇīs or obtained great supernormal faculties. Or there were bodhisattvas who realized the second and third stages through to the tenth stage and danced for joy. Immeasurable hundreds of thousands of humans and gods generated the aspiration for anuttarā samyaksaṃbodhi, never to turn back again, and eight thousand humans and gods distanced themselves from dust, rid themselves of defilement, and attained the purity of the Dharma eye.

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Chapter IX

Adornment with Merits

Then the bodhisattva and mahāsattva Maitreya said to the Buddha: World-honored One, if, as you, the Buddha, have taught, merits are accomplished and one will attain buddhahood by living in an araṇya, how is the bodhisattva to cultivate merits while living in an araṇya? I but beseech you, World-honored One, to explain it for me.

Thereupon the Buddha addressed the bodhisattva and mahāsattva Maitreya: Good sir, for one who would practice and study there is only one virtue for which he should live in an araṇya site, seeking the unsurpassed path. What is that one [virtue]? It is, namely, to see that the root source of all mental afflictions is one's own mind. If one fully understands this Dharma, one will be fit to stay at an araṇya site.

Why is this? Suppose, for example, that a frenzied dog, chased and beaten by someone, merely goes after the clods and stones and does not go after that person. The person who has newly generated the [bodhi-]mind and will in future ages live in an araṇya is also like this. If he sees form, sound, smell, taste, tangibles, and dharmas, his mind becomes attached to them. This person does not know the root origin of mental afflictions and does not know that the five sense objects arise from his own mind. This is called not yet being well able to live in an araṇya site. For this reason, all bodhisattvas and mahāsattvas desirous of living in tranquility to seek the unsurpassed path, when objects of the five desires appear in front of them, observe their own mind and should form this thought: "From beginningless time to the present day I have transmigrated in the six destinies with no chance of escape, and it is all because I have brought forth confusion out of deluded thoughts and have craved for and been attached to objects of the five desires." Such a bodhisattva is called one who is fit to live in an araṇya site.

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the suffering of the three realms, defeat the armies of the four demons, quickly accomplish bodhi, and enter into the wisdom of a buddha, and all worlds with their gods, nāgas [and others] of the eight classes [of nonhuman beings], asuras, and so on should all honor him. If any gentleman or lady honors with pure thoughts such a truly good Buddha son living in an araṇya, the merits gained will be immeasurable and infinite. If, again, someone were to make offerings of many rare treasures to his compassionate mother, the merits gained would again be no different. Why? Because this person will gain anuttarā samyaksaṃbodhi, turn the wheel of the right Dharma, deliver multitudes of humans and gods, continue the lineage of the Three Jewels to ensure that it does not come to an end, and become a refuge for beings.

Next, good sir, there are two kinds of dharmas that shackle the practitioner and make him unsuitable for living in an araṇya. One is cherishing the [wrong] view of annihilation and false teachings, and the other is cherishing riches and comforts. Again, good sir, there are two kinds of people who are not fit to reside in an araṇya site. One is those who are possessed of arrogance, and the other is those who loathe the Mahayana Dharma.

Again, good sir, there are two kinds of people who should not reside in an araṇya site. One is those of wrong views who do not believe the words of the Buddha, and the other is those who themselves violate the precepts and harry those who keep the precepts. Such people should not reside in an araṇya site to seek the unsurpassed path. Next, good sir, if one possesses four kinds of virtues, one should dwell at ease in an araṇya site. What are the four? First, much learning and a memory that forgets nothing; second, the ability to clearly comprehend wondrous meanings; third, right thinking that is never negligent; fourth, obeying the Tathāgata's teaching and practice. Good sir, if there is a Buddha son who has accomplished these four kinds of superior virtues, he should dwell at ease in an araṇya site, cultivate bodhisattva practices, and seek the unsurpassed path.

Next, good sir, the renunciant bodhisattva again has four virtues with which he adorns his person and lives in an araṇya to seek the wisdom of a buddha. What are the four? First, great kindness; second, great compassion; 178

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third, great joy; fourth, great equanimity. Good sir, these four dharmas can give rise to all merits and knowledge and bring benefit and happiness to immeasurable beings so that they quickly realize the dharma of unsurpassed great bodhi. Next, good sir, the renunciant bodhisattva again has four virtues whereby he is pure in keeping the precepts and is able to reach bodhi. What are the four? First, he constantly lives in fourfold nondefilement. Second, he always practices the twelve dhūtas. Third, he distances himself from householders and renunciants. Fourth, he is forever free from deceitfulness and jealousy. Good sir, all bodhisattvas rely on these four dharmas to forever leave birth-and-death and gain great bodhi. Next, good sir, the renunciant bodhisattva again has four dharmas that encompass all good. What are the four? First, he keeps the prohibitory precepts with purity and also has much learning. Second, he enters samādhis and is well endowed with wisdom. Third, he gains the six supernormal faculties and also cultivates [all-]faceted knowledge. Fourth, [he acts with] skillful means and also is not negligent. Good sir, these four dharmas are cultivated and studied by all bodhisattvas in the three ages. You Buddha sons should also practice them to swiftly realize vast unsurpassed bodhi. Next, good sir, the renunciant bodhisattva possesses four kinds of dharmas whereby he gains nonretrogression in bodhisattva practices. What are the four? First, giving; second, loving speech; third, beneficial action; fourth, cooperation. Good sir, these four practices are the path leading to bodhi and the basis for benefiting beings, and all bodhisattvas should all cultivate and study them.

Next, good sir, the renunciant bodhisattva again possesses four virtues whereby he lives in an [a]raṇya and, pure in keeping the precepts, adorns his person. What are the four? First, he observes that he has no original nature, for he overcomes the two attachments [to self and dharmas] and realizes no-self. Second, [he observes that] other persons also have no original nature, for he is free from love and hate toward friend and foe. Third, he is joyful in body and mind, for there is no differentiating between mind and mental attributes. Fourth, he gains knowledge of equality, for there is no distinction between birth-and-death and nirvana. These four dharmas should be practiced by all bodhisattvas, and you Buddha sons 179

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should also practice them and quickly proceed toward unsurpassed perfect 325c

bodhi.

Next, good sir, all bodhisattvas again have four vows with which they bring sentient beings to maturation, abide by the Three Jewels, and never turn back while passing through great oceanlike eons. What are the four? First, they vow to deliver all beings. Second, they vow to cut off all mental afflictions. Third, they vow to study all Dharma discourses. Fourth, they vow to realize all fruits of buddhahood. Good sir, these four dharmas bodhisattvas, great and small, should all cultivate and study, for they are what is studied by bodhisattvas of the three ages.

Next, good sir, the renunciant bodhisattva again has four dharmas whereby he lives in an araṇya and is pure in keeping the precepts. What are the four? First, he cherishes emptiness, for he is a manifestation of empti[ness]. Second, he gains fearlessness, for he realizes samādhi. Third, he makes for beings a vow of great compassion. Fourth, he has no thoughts of aversion for the two [kinds of] no-self. Good sir, these four dharmas are the essential gateway whereby all bodhisattvas enter [the state of] a holy one, for by relying on these four dharmas they cut off the two hindrances. Next, good sir, the renunciant bodhisattva again has four dharmas whereby he lives in an araṇya and, properly keeping the prohibitory precepts, adorns his person. What are the four? First, he forever abandons the [wrong] view of "me." Second, he abandons the [wrong] view of "mine." Third, he is free from the [wrong] views of annihilation and permanence. Fourth, he is able to deeply comprehend the twelve causes and conditions [of dependent coarising]. Good sir, with these four dharmas he is able to prevent violation of the prohibitions, guard the pure precepts, and adorn his person.

Next, good sir, the renunciant bodhisattva living in an araṇya again observes four dharmas whereby he is able to observe the prohibitory precepts, further cultivate wondrous practices, and seek the wisdom of a buddha. What are the four? First, he observes the birth and cessation of the five aggregates. Second, he sees that the twelve sense fields are like an empty hamlet. Third, he sees that the eighteen realms are the same in nature as the Dharma realm. Fourth, he is without rejection and without attachment regarding dharmas [recognized by] mundane truth. Good sir, these four 180

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dharmas should be cultivated and studied by all bodhisattvas. Therefore, a Buddha son lives in an araṇya and practices singlemindedly, seeking the unsurpassed path.

Next, good sir, the renunciant bodhisattva living in an araṇya is endowed with four kinds [of purity] with which, pure in keeping the precepts, he adorns his person. What are the four? First, he accomplishes the viewpoint of not seeing the body. Second, he accomplishes the viewpoint of not seeing speech. Third, he accomplishes the viewpoint of not seeing the mind. Fourth, he distances himself from the sixty-two [wrong] views and is well able to accomplish the viewpoint of an Omniscient One. Good sir, should a Buddha son accomplish these four kinds of purity, he will with his present body realize right nature free from arising [of mental afflictions] and go on to quickly realize unsurpassed bodhi. For this reason, you Buddha sons [should] observe these four kinds of Dharma discourses, cut off the four evil paths, realize the four [kinds of] nirvana,52 and until the end of time deliver sentient beings and make them realize anuttarā samyaksaṃbodhi.

Next, good sir, the renunciant bodhisattva living in an araṇya is endowed with eight kinds of purity of samādhi with which he adorns his person.53 What are the eight? First, the purity of samādhi of sitting alone in an [a]raṇya; second, the purity of samādhi of distancing oneself from idle talk; third, the purity of samādhi of distancing oneself from the five desires; fourth, the purity of samādhi of disciplining the body and mind; fifth, the purity of samādhi of knowing satiety in food and drink; sixth, the purity of samādhi of distancing oneself from wrongful seeking; seventh, the purity of samādhi of distancing oneself from the arousal of craving due to a [pleasant] voice; eighth, the purity of samādhi of preaching the Dharma for multitudes without seeking any profit. Good sir, these eight kinds of purity of samādhi can produce hundreds of thousands of samādhi gateways. You Buddha sons should practice them and quickly realize unsurpassed perfect bodhi.

Next, good sir, the renunciant bodhisattva living in an araṇya also has eight kinds of purity of wisdom. What are the eight? First, purity of wisdom of skillfulness regarding the five aggregates; second, purity of wisdom of skillfulness regarding the twelve sense fields; third, purity of wisdom of 326a

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skillfulness regarding the eighteen realms; fourth, purity of wisdom of skillful means regarding the twenty-two faculties;54 fifth, purity of wisdom of skillful means regarding the gateway to the three liberations; sixth, purity of wisdom of skillful means regarding the annihilation of all mental afflictions; seventh, purity of wisdom of skillful means regarding the annihilation of secondary mental afflictions; eighth, purity of wisdom of skillful means regarding the annihilation of the sixty-two [wrong] views. Good sir, these eight kinds of purity of wisdom you bodhisattvas should diligently practice and quickly realize unsurpassed perfect bodhi.

Next, good sir, the renunciant bodhisattva living in an araṇya also has eight kinds of purity of supernormal faculties with which he adorns his person. What are the eight? First, purity of the supernormal faculty of the skillful means of divine vision whereby he gains unimpededness in material phenomena; second, purity of the supernormal faculty of the skillful means of divine hearing whereby he gains unimpededness in aural objects; third, purity of the supernormal faculty of the skillful means of knowledge of others' minds whereby he gains unimpededness in the minds and mental attributes of beings; fourth, purity of the supernormal faculty of the skillful means of knowledge of past lives whereby he gains unimpededness in recalling where he was born and where he died in the past; fifth, purity of the supernormal faculty of the skillful means of supernormal knowledge of the objective world whereby he gains unimpededness in being able to visit innumerable buddha lands in the ten directions; sixth, purity of the supernormal faculty of the skillful means of knowledge of the exhaustion of contaminants whereby he gains unimpededness in being able to know whether the contaminants of beings have been exhausted or not exhausted; seventh, purity of the supernormal faculty of the skillful means of uncontaminated knowledge whereby he gains unimpededness in being able to extinguish all mental afflictions; eighth, purity of the supernormal faculty of skillful means whereby he directs all the roots of goodness of his present self to [all] beings. Good sir, these eight kinds of purity of supernormal faculties are likewise cultivated and studied by bodhisattvas in the ten directions, and you bodhisattvas should also practice them and quickly realize unsurpassed perfect bodhi. Next, good sir, the renunciant bodhisattva living in an araṇya acquires eight kinds of purity in his present person. What are the eight? First, purity 182

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of physical action; second, purity of verbal action; third, purity of mental action; fourth, purity of rightness; fifth, purity of right livelihood; sixth, purity of dhūtas; seventh, purity of guilelessness; eighth, purity of not forgetting for a single moment the bodhi-mind. Good sir, if there is a Buddha son living in an araṇya and endowed with these eight kinds of purity, he will in his present body accomplish infinite roots of goodness and never turn back from anuttarā samyaksaṃbodhi.

Next, good sir, the renunciant bodhisattva also has eight kinds of purity of much learning with which he adorns his person. What are the eight? First, the purity of much learning whereby he respects the upādhyāya and ācārya; second, the purity of much learning whereby he distances himself from arrogance and brings forth thoughts of humility; third, the purity of much learning of effort and valor; fourth, the purity of much learning whereby he dwells at ease in right thinking; fifth, the purity of much learning whereby he expounds the most profound meaning for those who seek the Dharma; sixth, the purity of much learning whereby he does not like praising himself and disparaging others; seventh, the purity of much learning whereby he is always able to observe all good dharmas; eighth, the purity of much learning whereby he listens to the right Dharma and practices as taught. Good sir, these eight kinds of purity of much learning you bodhisattvas should all practice and quickly realize unsurpassed perfect bodhi. Then, when the World-honored One had finished expounding these bodhisattva practices, he addressed the bodhisattva and mahāsattva Maitreya: Good sir, after my nirvana, during the following five hundred years when the Dharma is about to be destroyed, immeasurable beings will have aversion toward the world, look up yearningly to the Tathāgata, generate the aspiration for anuttarā samyaksaṃbodhi, enter an araṇya, practice these bodhisattva vows and practices for the sake of [cultivating] the unsurpassed path, and gain nonretrogression in great bodhi. The immeasurable beings who have thus generated the [bodhi-]mind will, when their life ends, be reborn up in the palace of Tuṣi[ta] Heaven, gain a glimpse of your body adorned with infinite merits and knowledge, transcend birth-and-death, realize nonretrogression, and in a future age gain anuttarā samyaksaṃbodhi under a great jeweled dragonflower bodhi tree.

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Then, when the World-honored One preached this Dharma, twenty-five thousand bodhisattvas who had newly generated the [bodhi-]mind and were about to turn back from bodhi practices, on hearing this Dharma generated a firm aspiration, transcended the ten stages of faith, and reached the sixth abode; thirty-eight thousand brahmans of pure conduct forever cut off wrong views and gained great acceptance of the Dharma and dhāraṇīs; and seventysix thousand people all generated the aspiration for unequaled anuttarā samyaksaṃbodhi.

[Here ends] Fascicle Seven of The Mahayana Sutra of Previous Lives and Contemplation of the Mind-ground

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Chapter X

Contemplation of the Mind

Then the bodhisattva and mahāsattva Mañjuśrī rose from his seat, straightened his garments, bared his right shoulder, touched his right knee to the ground, inclined his body, pressed his palms together, and said to the Buddha: World-honored One, as you, the Buddha, said when addressing Wondrous Virtue and the other five hundred eminent householders, "I shall elaborate for you on the subtle Dharma discourse on the mind-ground," and [now] at this place of practice everyone in the great multitude of immeasurable and infinite humans and gods has engendered a yearning. I shall now on this account pose some questions to the Tathāgata. What is "mind"? What is "ground"? I but beseech you, World-honored One, to analyze and explain it for beings with unconditional great kindness and unimpeded great compassion, causing those who are not yet free from suffering to gain freedom from suffering, those who are not yet happy to gain happiness, those who have not yet generated the [bodhi-]mind to gain the generation of the [bodhi-]mind, and those who have not yet realized the fruit to gain realization of the fruit so that they may together attain nirvana on the one path. Thereupon the Bhagavān, with the seal of the great wondrous knowledge of the pure and definitive superior Dharma acquired through merit and knowledge cultivated during immeasurable eons, put his seal of approval on Mañjuśrī, saying:

Excellent, excellent! You are now truly the mother of buddhas of the three ages. All tathāgatas in the stage of practice all formerly under your guidance first engendered faith. For this reason, those who have accomplished right awakening in lands in the ten directions all have Mañjuśrī as their mother. But now your body, through the power of your original vow, has manifested the appearance of a bodhisattva and you ask questions about the Tathāgata's 326c

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inconceivable Dharma. Listen attentively, listen attentively, and consider it carefully as I analyze and explain it for all.

"Very well, World-honored One. We are eager to listen." Thereupon the Bhagavān, who had well accomplished the various rare and subtle merits of the knowledge of equality, the supreme abode of all tathāgatas; who had been well able to obtain the seal of the knowledge of the Mahayana, the definitive superior Dharma of all buddhas; who had well and perfectly realized the adamantine, secret, excellent and wondrous knowledge of all tathāgatas; who was already dwelling at ease in unimpeded great compassion and spontaneously saving sentient beings in the ten directions; and who had already well perfected the knowledge of wondrous observation, not seeing and yet seeing, not speaking and yet speaking—this Bhagavān addressed the bodhisattva and mahāsattva Mañjuśrī, mother of buddhas and unsullied great sage:

Great good [sir], this teaching is called the Dharma discourse on the mindground, the supreme secret of tathāgatas in the ten directions; this teaching is called the Dharma discourse on sudden awakening whereby all ordinary people enter the stage of a tathāgata; this teaching is called the right way of truth whereby all bodhisattvas proceed toward great bodhi; this teaching is called the exquisite jeweled palace where buddhas of the three ages themselves enjoy Dharma bliss; this teaching is called an inexhaustible treasure trove that brings benefit to all sentient beings; this teaching is able to lead multitudes of bodhisattvas to the place of masterful knowledge in [the heaven] Limit of Form (Akaniṣṭha); this teaching is the true guide of the bodhisattva in his final life which leads him to the bodhi tree; this teaching is able to rain down mundane and supramundane wealth and, like a maṇi jewel, fulfill the wishes of beings; this teaching is able to give rise to the original source of the merits of all buddhas in the ten directions and three ages; this teaching is able to end the fruition of the evil deeds of all beings; this teaching is able to grant the seal for the wishes of all beings; this teaching is able to deliver all beings from the perils of birthand-death; this teaching is able to calm the waves of the sea of suffering for all beings; this teaching is able to rescue suffering beings who find themselves in imminent danger; this teaching is able to drain the sea of 186

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old age, sickness, and death for all beings; this teaching is well able to produce the seeds of the causes and conditions of buddhas; this teaching is able to serve as a great torch of knowledge in the long night of birthand-death; this teaching is able to defeat the hosts of the four demons and serve as armor; this teaching is the ensign of victory of a righteous valiant army; this teaching is the unsurpassed Dharma wheel of all buddhas; this teaching is the supreme Dharma banner; this teaching is the beating of the great Dharma drum; this teaching is the blowing of the great Dharma conch; this teaching is the great king of lions; this teaching is the great lion's roar; and this teaching is just as when a country's great sage-king is well able to rule rightly one gains great happiness if one complies with the king's transformative influence and is punished with death if one acts contrary to the king's transformative influence.

Good sir, mind is master in the three realms. He who is able to observe the mind will ultimately be liberated, and he who is unable to observe it will ultimately sink. The mind of beings is just like the earth. The five grains and five fruits are born from the earth, and likewise the mind produces the mundane and the supramundane, the good and evil five destinies, [śrāvakas] who are still learning and those who are no longer learning, pratyekabuddhas, and bodhisattvas through to tathāgatas. For this reason, the three realms are mind-only. The mind is called "ground." All ordinary people, if they approach a good friend, hear the teaching of the mindground, observe in accordance with reason, practice as taught, themselves act and teach others, encourage them, and make them happy, such people will be able to cut off the three hindrances,55 quickly perfect the practices, and swiftly gain anuttarā samyaksaṃbodhi.

Thereupon the great sage, the bodhisattva Mañjuśrī, said to the Buddha: World-honored One, if, as you, the Buddha, have said, only mind is master of the three realms and the mind is originally nonexistent and not tainted by impurities, how is the mind tainted by greed, anger, and foolishness? Among dharmas in the three ages, which is said to be the mind? The past mind has already been extinguished, the future mind has not yet arrived, and the present mind does not stay still. The inner nature of dharmas is inapprehensible, the outer appearance of dharmas is inapprehensible, and 187

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everything in between dharmas is inapprehensible. The mind originally does not have any form, and the mind originally does not have any abode. Even all tathāgatas do not see the mind; how much less so can others see the mind? All dharmas are born from deluded thoughts. For this reason, the World-honored One has just now said to the great multitude that the three realms are mind-only. I beseech you, O Buddha, to take pity and explain it as it really is.

Thereupon the Buddha addressed the bodhisattva Mañjuśrī: So it is, so it is! Good sir, as you said in your question, the mind and mental attributes are by their original nature empty and quiescent. I shall give some analogies to clarify the meaning.

Good sir, the mind is like an illusionary phenomenon, for it produces various mental ideas through pervasive imagination and experiences suffering and happiness. The mind is like flowing water, for it arises and disappears from moment to moment without staying still even briefly in the period before or after. The mind is like a great wind, for in a single instant it passes through [many] places. The mind is like the flame of a lamp, for it arises when many conditions come together. The mind is like a flash of lightning, for it does not stay still long, not even for a moment. The mind is like empty space, for it is obstructed by adventitious mental afflictions. The mind is like a monkey, for it roams in the trees of the five desires without staying still even briefly. The mind is like a painter, for it can paint the various colors of the world. The mind is like a servant, for it is harried by mental afflictions. The mind is like someone who acts alone, for there is no second. The mind is like the king of a country, for it brings about all kinds of things and has sovereign power. The mind is like an enemy, for it can cause one to experience great suffering. The mind is like soil, for it dirties one's person and creates a mess. The mind is like a reflection, for it clings to impermanent dharmas, regarding them as permanent. The mind is like an illusionary dream, for it clings to dharmas that have no self, regarding them as [having] a self. The mind is like a yakṣa, for it can devour all kinds of meritorious dharmas. The mind is like a greenbottle fly, for it likes filth. The mind is like a murderer, for it harms one's person. The mind is like someone hostile, for it is always watching for faults. The mind is like a brigand, for it steals 188

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merits. The mind is like a large drum, for it gives rise to fighting. The mind is like a moth, for it loves the color of lamps. The mind is like a wild deer, for it chases after feigned cries. The mind is like swine, for it enjoys messiness. The mind is like bees, for it gathers around the taste of honey. The mind is like an elephant in must, for it is infatuated with the touch of females. Good sir, the mind and mental attributes thus explained are neither within, nor without, nor in between. When sought in dharmas, they are inapprehensible. They are also inapprehensible in the past, future, and present. They transcend the three ages and are neither existent nor nonexistent. Manifesting from delusory objects, they always harbor defilements, and objects have no intrinsic nature because the mind is by nature empty. This empty nature is not born, not extinguished, without coming, without going, not identical, not different, not annihilated, and not eternal; it originally has no place of birth nor does it have any place of extinction; it is not something from which to distance oneself nor is it something from which not to distance oneself. This mind and so on are no different from the unconditioned, and the essence of the unconditioned is no different from the mind and so on. The essence of the mind is originally ineffable, and that which is not the mind is also ineffable. Why? If the unconditioned were the mind it would be called annihilationism, and if it were separate from the mind it would be called eternalism. Forever free from dualism and not attached to the two extremes—if one understands thus, it is called seeing absolute truth. He who understands absolute truth is called a worthy and a holy one. All worthies and holy ones are by nature originally empty and quiescent. In unconditioned dharmas there is no keeping or violating of precepts, nor are there great and small; there is no existence of the mindking and mental attributes, and there is neither suffering nor pleasure. Thus the Dharma realm is by its own nature undefiled and there are no distinguishing characteristics of upper, middle, and lower. Why? Because unconditioned dharmas are by nature equal, for they are like the waters of rivers that flow into the sea and have all a single taste with no difference. This undefiled nature is unequaled, far removed from "me" and removed from "mine."56 This undefiled nature is neither real nor false. This undefiled nature is the primary objective, has no characteristic of extinction, and in its essence is originally unborn. This undefiled nature 327c

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is eternal and unchanging supreme nirvana, for it is [characterized by] self, bliss, and purity. This undefiled nature is far removed from all equality and nonequality, for there are no differences in its essence. If any gentleman or lady wishes to seek anuttarā samyaksaṃbodhi, they should singlemindedly practice this teaching of contemplating the mind-ground. Then the World-honored One, wishing to restate this meaning, spoke [these] verses:

Mañjuśrī, mother of awakened ones throughout the three ages, questioned the Tathāgata about the teaching of the mind-ground. In this great assembly I shall now

expound the method of contemplative practice for becoming a buddha.

This teaching is more difficult to encounter than an uḍum[bara flower], and all worlds should yearn for it.

Among the buddhas in the ten directions who have realized great awakening

there is none who did not practice and become [a buddha] by means of this teaching.

I am the unsurpassed tamer [of people]

who turns the wheel of the right Dharma throughout world-systems And converts and delivers immeasurable beings: know that this is due to my having understood contemplation of the mind-ground.

All sentient beings, hearing this teaching,

joyfully aim for bodhi and obtain a prediction [of their future awakening];

All people with the right conditions who have obtained a prediction, practicing this method of contemplation, will become buddhas. Buddhas themselves experience great Dharma bliss, dwelling in the wondrous jeweled palace of contemplation of the mind-ground.

Bodhisattvas who have been consecrated understand nonbirth and with the method of contemplating the mind-ground pervade the Dharma realm.

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Bodhisattvas in their final life sit by the tree of awakening, enter this contemplative practice, and realize bodhi. This teaching is able to rain down the seven holy riches, a maṇi jewel that fulfills the wishes of beings. This teaching, called the original mother of buddhas, gives birth to the three buddha bodies in the three ages. This teaching, called adamantine armor, is able to resist the armies of the four groups of demons. This teaching is able to serve as a great ship, taking [people] across the current in between to the treasure site (i.e., nirvana).

This teaching is the supreme great Dharma drum; this teaching is a great Dharma banner, raised high. This teaching is an adamantine great Dharma conch; this teaching is a great Dharma torch that illuminates the world. This teaching is just like a great sage-ruler, rewarding achievements and punishing faults in conformity with people's minds.

This teaching is like a fertile field,

growing and nurturing in accordance with the seasons. I have with analogies clarified the meaning of emptiness: know hereby that the three realms are only the one mind. The mind has great power whereby world-systems are born; masterful, it can become a master of transformation. Evil thinking and good thoughts are further created and gathered, and it is the cause of birth-and-death in the past, present, and future. The world exists in dependence on deluded actions, and results, pleasant and unpleasant, long continue. The mind is like flowing water, never staying still even briefly; the mind is like a gale passing over the land. Again, it is like a monkey frolicking in trees; it is also like an illusionary thing created on the basis of illusions. It is like a bird flying through the sky without any hindrance; it is like an empty hamlet in which people rush about. 191