Great Expansive Perfect Enlightenment Sutra (大方廣圓覺修多羅了義經)

The Sutra of Perfect Enlightenment

Translated by the Tripitaka Master Buddhatrāta of Jibin during the Tang Dynasty.

Thus have I heard:

At that time, the Bhagavān entered the samādhi of the great luminous treasury of spiritual powers, the true reception wherein all Tathāgatas abide in luminous majesty and sustain all beings in the pure ground of enlightenment. Body and mind were quiescent and extinguished, equal in the fundamental state, perfectly pervading the ten directions, following the non-dual, and within the non-dual realm manifesting all pure lands.

He was accompanied by one hundred thousand great bodhisattva-mahāsattvas, whose names were: Mañjuśrī Bodhisattva, Samantabhadra Bodhisattva, Universal Eye Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, Pure Wisdom Bodhisattva, Majestic Power and Freedom Bodhisattva, Eloquent Sound Bodhisattva, Purifier of All Karmic Obstacles Bodhisattva, Universal Enlightenment Bodhisattva, Perfect Enlightenment Bodhisattva, Virtuous and Worthy Leader Bodhisattva, and others, serving as the foremost assembly. Together with their retinues, they all entered samādhi, dwelling together in the Tathāgata’s assembly of equal dharma.

Then, the Bodhisattva Mañjuśrī, amidst the great assembly, rose from his seat, prostrated at the feet of the Buddha, circumambulated him three times to the right, knelt with joined palms, and addressed the Buddha, saying: "O Greatly Compassionate World-Honored One! I beseech you, for the sake of all Dharma assemblies who have gathered here, to expound the pure fundamental ground of practice from which the Tathāgata arose, and to speak of how bodhisattvas, within the Great Vehicle, give rise to a pure mind, far removed from all afflictions, so that sentient beings in the future degenerate age who seek the Great Vehicle may not fall into erroneous views." Having spoken these words, he prostrated himself with his five limbs touching the ground, and made this request three times in succession.

At that time, the World-Honored One addressed the Bodhisattva Mañjuśrī, saying: “Excellent, excellent! Virtuous man, you are able to inquire on behalf of all bodhisattvas about the Tathāgata’s practice in the stage of cause, and for the sake of all sentient beings in the final age who seek the Great Vehicle, so that they may attain correct abiding and maintenance, without falling into erroneous views. Now listen attentively! I shall explain for you.” Then the Bodhisattva Mañjuśrī, receiving the instruction with joy, together with the great assembly, silently listened.

"Virtuous man! The Supreme Dharma King possesses a great dhāraṇī gate called Perfect Enlightenment, from which flow all pure suchness, bodhi, nirvāṇa, and the pāramitās that instruct bodhisattvas. All tathāgatas, in their original arising from the causal ground, rely entirely on the perfectly illuminating pure mark of enlightenment, eternally severing ignorance before accomplishing the Buddha Way.

What is ignorance? Virtuous man! All sentient beings, from beginningless time, have engaged in all kinds of inversions, like a confused person mistaking the four directions. They falsely regard the four great elements as the mark of their own body, and the shadow-like reflections of the six dusts as the mark of their own mind. It is like diseased eyes seeing flowers in the sky or a second moon. Virtuous man! The sky is truly without flowers; it is the sick person who falsely clings. Due to this false clinging, not only are they deluded about the nature of this empty sky, they are also confused about the actual place from which flowers arise. From this falsity arises the revolving cycle of birth and death; thus it is called ignorance.

Virtuous man! This ignorance has no real substance. It is like a person in a dream: while dreaming, it is not nonexistent, yet upon waking, nothing is obtained. It is like the flowers in the sky vanishing in the empty sky; one cannot say there is a fixed place of cessation. Why? Because there is no place of production. All sentient beings, within non-production, falsely see production and cessation; therefore it is called the revolving cycle of birth and death.

Virtuous man! When tathāgatas, in their causal ground, cultivate Perfect Enlightenment, they know these are flowers in the sky; thus there is no revolving, nor are there body and mind undergoing that birth and death. It is not that they are made nonexistent; they are originally nonexistent. That knowing awareness is like empty space. One who knows empty space is the mark of the sky-flowers; yet one cannot speak of a lack of knowing awareness. Existence and nonexistence are both relinquished; this is then called following along with pure enlightenment.

Why? Because of the nature of empty space, eternally unmoving. Within the tathāgatagarbha, there is no arising or ceasing, no knowing or seeing. It is like the nature of the dharmadhātu, ultimately perfect and pervading the ten directions. This is then called the dharma practice of the causal ground. Bodhisattvas, because of this, give rise to a pure mind within the Great Vehicle. Sentient beings in the final age who practice according to this will not fall into erroneous views."

Then the World-Honored One, wishing to restate this meaning, proclaimed in verse:

Then, the Bodhisattva Universal Worthy arose from his seat in the great assembly. He bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with his palms joined, and addressed the Buddha, saying:

“Greatly Compassionate World-Honored One! I pray that for the assembly of bodhisattvas gathered here, and for all sentient beings in the Dharma-ending Age who cultivate the Great Vehicle, having heard of this perfectly enlightened pure realm, You will explain how they should practice.

World-Honored One! If those sentient beings know that all is illusory, and that body and mind are also illusory, how can they use illusion to cultivate illusion? If the nature of all illusions is utterly extinguished, then there is no mind—who then is it that practices? Why, furthermore, do You speak of practice as being like an illusion?

If sentient beings originally do not practice, they constantly dwell in illusory transformations within birth and death, never truly understanding the illusory realm. How then can their deluded minds attain liberation?

I pray that for all sentient beings in the Dharma-ending Age, You will reveal what skillful means and gradual stages of practice they should undertake, enabling all sentient beings to forever depart from all illusions.”

Having spoken these words, he prostrated himself with his five limbs to the ground. Thus he made this request three times in succession.

Then, the World-Honored One addressed the Bodhisattva Samantabhadra, saying: "Excellent, excellent! Virtuous man! You are able, for the sake of all bodhisattvas and sentient beings of the degenerate age, to cultivate the bodhisattva's samadhi of illusion, through skillful means and gradual stages, enabling sentient beings to become free from all illusions. Now listen attentively! I shall explain it for you."

At that time, the Bodhisattva Samantabhadra, having received the teaching with joy, together with the great assembly, silently listened.

Noble son! All the various illusory transformations of sentient beings arise from the Tathāgata's perfect enlightenment wondrous mind. Just as flowers in the sky appear from space, and though the illusory flowers perish, the nature of space remains undiminished; the illusory minds of sentient beings also rely on illusion to cease. When all illusions are exhausted, the enlightened mind remains unmoving. To speak of enlightenment based on illusion is also called illusion. If one speaks of having enlightenment, one has not yet departed from illusion; to speak of having no enlightenment is likewise so. Therefore, the cessation of illusion is called the unmoving.

Noble son! All bodhisattvas and sentient beings of the degenerate age should distance themselves from all illusory and false realms. By firmly maintaining this mind of distancing, even the mind that perceives illusion as illusion should also be distanced. Distancing itself being illusory should also be distanced. Even distancing from distancing illusion should also be distanced. Attaining that which is without anything to distance is to eliminate all illusions.

It is like drilling fire: two pieces of wood depend on each other; when fire emerges, the wood is consumed, ashes fly and smoke vanishes. Cultivating illusion through illusion is also like this. Though all illusions are exhausted, one does not enter annihilation.

Noble son! Knowing illusion is itself distancing, requiring no expedient means. Distancing from illusion is itself enlightenment, having no gradual stages. All bodhisattvas and sentient beings of the degenerate age who practice accordingly will thus be able to eternally depart from all illusions.

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

Then the Bodhisattva Universal Eye arose from his seat in the great assembly. He prostrated himself at the feet of the Buddha, circumambulated him three times to the right, knelt with joined palms, and addressed the Buddha, saying:

“Greatly Compassionate World-Honored One! I beseech you, for the sake of the assembly of bodhisattvas gathered here and for all sentient beings of the degenerate age, to expound the gradual stages of a bodhisattva’s practice. How should one contemplate? How should one abide and uphold? For sentient beings who have not yet awakened, what skillful means can universally cause them to open to enlightenment? World-Honored One! If those sentient beings lack proper skillful means and proper contemplation, upon hearing the Tathāgata speak of this samādhi, their minds will become confused and bewildered, and they will be unable to awaken and enter the perfect enlightenment. I pray that you will give rise to compassion and, for our sake and for the sake of sentient beings in the degenerate age, provisionally explain skillful means.”

Having spoken these words, he prostrated himself with his five limbs to the ground. Thus he made his request three times, each time beginning again.

Then, the World-Honored One addressed the Bodhisattva Universal Eye, saying: "Excellent, excellent! Good man, you are able to inquire for the sake of the bodhisattvas and the sentient beings of the degenerate age about the Tathāgata's progressive stages of practice, contemplation, abiding, and upholding, and even the various skillful means provisionally taught. Now listen attentively! I shall explain for you." At that time, the Bodhisattva Universal Eye, having received the instruction with joy, together with the great assembly, silently listened.

"Good man! Those newly initiated bodhisattvas and sentient beings of the degenerate age, who seek the Tathāgata's pure and perfect enlightened mind, should maintain right mindfulness and distance themselves from all illusions. First, relying on the Tathāgata's practice of śamatha, they should firmly uphold the precepts, settle harmoniously among fellow practitioners, and sit peacefully in a quiet chamber. Constantly, they should reflect thus: 'This present body of mine is a combination of the four great elements. That is to say, the hair, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, and all impurities of form belong to the earth element. Saliva, mucus, pus, blood, saliva, foam, phlegm, tears, seminal essence, and all urine and feces belong to the water element. Warmth belongs to the fire element. Movement and activity belong to the wind element. When these four great elements separate, where will this illusory body be?' Then they will know that this body ultimately has no substantial self; it is merely an appearance formed by combination, truly like an illusion.

"Through the provisional combination of four conditions, the six sense faculties falsely arise. The six sense faculties and the four great elements, internally and externally combined, falsely produce conditioned activities, within which accumulations gather, appearing as conditioned phenomena, provisionally designated as mind.

"Good man! This false and illusory mind cannot exist without the six sense objects. When the four great elements disintegrate, no sense objects can be obtained. Within this, the conditioned sense objects each disperse and cease, and ultimately no conditioned mind can be perceived."

"Virtuous man! When the illusory body of those sentient beings ceases, the illusory mind also ceases. When the illusory mind ceases, the illusory defilements also cease. When the illusory defilements cease, the cessation of illusion also ceases. When the cessation of illusion ceases, that which is not illusion does not cease. It is like polishing a mirror: when the grime is exhausted, brightness appears. Virtuous man! You should know that both body and mind are illusory defilements. When the characteristics of defilement are eternally extinguished, the ten directions are pure and clear.

Virtuous man! It is like a pure mani jewel, which reflects the five colors, each appearing according to direction. Foolish and ignorant beings see that mani jewel as truly possessing the five colors. Virtuous man! The pure nature of perfect enlightenment manifests within body and mind, responding according to each category. Those foolish and ignorant ones say the pure perfect enlightenment truly possesses such characteristics of body and mind of its own—it is also like this. Because of this, they cannot distance themselves from illusory transformations. Therefore, I say body and mind are illusory defilements. In contrast to the departure from illusory defilements, one is called a bodhisattva. When defilements are exhausted and contrast is removed, then there is neither contrasting defilement nor one who is named."

"Virtuous man! When this bodhisattva and sentient beings of the degenerate age realize the extinction of all illusory images, they then attain boundless purity, revealed by the awareness of the infinite void. Because the awareness is perfectly luminous, the mind is revealed as pure. Because the mind is pure, the dust of sight is pure. Because sight is pure, the eye faculty is pure. Because the faculty is pure, eye 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, ear consciousness is pure. Because consciousness is pure, the dust of awareness is pure. In this way, even the nose, tongue, body, and mind are likewise.

Virtuous man! Because the faculties are pure, the dust of form is pure. Because form is pure, the dust of sound is pure. The dusts of scent, taste, touch, and dharmas are likewise.

Virtuous man! 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 likewise.

Virtuous man! Because the four elements are pure, the twelve sense fields, the eighteen realms, and the twenty-five states of existence are pure. Because they are pure, the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Wisdoms, the Buddha's Eighteen Unshared Dharmas, and the Thirty-seven Aids to Enlightenment are pure. In this way, even the eighty-four thousand dhāraṇī gates are all pure.

Virtuous man! 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, even all sentient beings throughout the ten directions are pure in perfect enlightenment.

Virtuous man! Because one world is pure, many worlds are pure. Because many worlds are pure, even to the exhaustion of empty space, encompassing the three periods of time, all is equally pure, unmoving."

"Virtuous man! Just as empty space is equal and unmoving, know that the nature of awareness is equal and unmoving; because the four great elements are unmoving, know that the nature of awareness is equal and unmoving. Thus, even up to the eighty-four thousand dhāraṇī gates being equal and unmoving, know that the nature of awareness is equal and unmoving.

Virtuous man! The nature of awareness is all-pervading, pure, and unmoving. Because it is perfectly boundless, know that the six sense faculties pervade the dharma realm; because the faculties pervade it, know that the six sense objects pervade the dharma realm; because the objects pervade it, know that the four great elements pervade the dharma realm. Thus, even up to the dhāraṇī gates pervading the dharma realm.

Virtuous man! Because that wondrous nature of awareness is all-pervading, the natures of the faculties and the objects are neither damaged nor intermixed. Because the faculties and objects are undamaged, thus even up to the dhāraṇī gates being neither damaged nor intermixed. It is like the light of a hundred thousand lamps illuminating a single room: their light pervades everywhere, undamaged and unmingled.

Virtuous man! Because awareness is perfected, know that a bodhisattva is not bound by dharmas, does not seek liberation from dharmas, does not loathe saṃsāra, does not cling to nirvāṇa, does not revere the precept-holder, does not despise the precept-breaker, does not esteem the long-practiced, and does not belittle the beginner. Why is this? Because of complete awareness. It is like the light of the eye illuminating the objects before it: its light is perfect and attains neither aversion nor attachment. Why is this? Because the substance of light is non-dual, without aversion or attachment."

"Virtuous man! When this bodhisattva and sentient beings of the degenerate age cultivate this mind and attain accomplishment, in this there is neither cultivation nor accomplishment. Perfect enlightenment universally illuminates, quiescent extinction is non-dual. Within it, hundreds of thousands of millions of inconceivable, immeasurable asaṃkhyeyas of Ganges sands of Buddha-worlds are like flowers in the sky, randomly arising and randomly ceasing—neither identical nor separate, neither bound nor liberated. Only then does one know that sentient beings are originally accomplished Buddhas; birth-and-death and nirvāṇa are like last night’s dream.

Virtuous man! Because they are like last night’s dream, you should know that birth-and-death and nirvāṇa have no arising, no cessation, no coming, no going. That which is realized has no attainment, no loss, no grasping, no abandoning. That which realizes has no creating, no ceasing, no放任, no extinguishing. Within this realization there is no subject and no object; ultimately there is no realization and no one who realizes. The nature of all dharmas is equal and indestructible.

Virtuous man! Those bodhisattvas practice in this way, proceed through stages in this way, contemplate in this way, abide and uphold in this way, employ skillful means in this way, awaken in this way, seek this Dharma in this way, and thus do not fall into confusion or obscurity."

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

Then the Bodhisattva Vajragarbha arose from his seat in the great assembly, prostrated at the feet of the Buddha, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying: “O Greatly Compassionate World-Honored One! You have skillfully expounded for all the bodhisattvas the great dhāraṇī of the Tathāgata’s perfectly enlightened pure nature, the practice of the causal ground, and the gradual expedient means, thereby opening the obscured understanding of all sentient beings. The Dharma assembly, receiving the Buddha’s compassionate instruction, has seen the phantom obscurations vanish, and the eye of wisdom become pure. World-Honored One! If all sentient beings are originally accomplished buddhas, why then is there still all ignorance? If all ignorance is inherently possessed by sentient beings, for what reason does the Tathāgata also say that they are originally accomplished buddhas? Sentient beings of the ten directions originally accomplished the buddha-way; afterward, ignorance arose. When, then, do all tathāgatas again give rise to all afflictions? We pray that you will not forsake your impartial, great compassion, but will open the secret treasury for the bodhisattvas, and for all sentient beings of the final age, enabling them to hear this sūtra teaching of definitive meaning and forever cut off doubt and regret.” Having spoken these words, he prostrated with his five limbs to the ground. Thus he made this request three times in succession.

Then, the World-Honored One addressed the Bodhisattva Vajragarbha, saying: “Excellent, excellent! Good man, you are able to inquire on behalf of the bodhisattvas and the beings of the final age about the Tathāgata’s profound, secret, and ultimate skillful means—the supreme instruction and definitive meaning of the Great Vehicle for these bodhisattvas. This will enable the practicing bodhisattvas in the ten directions and all beings of the final age to attain decisive faith and eternally sever doubt and regret. Now listen attentively! I shall explain it for you.” At that time, the Bodhisattva Vajragarbha, having received the teaching with joy, together with the great assembly, silently listened.

"Virtuous man! All worlds with their beginnings and endings, births and extinctions, what comes before and after, existence and non-existence, gathering and scattering, arising and ceasing—thought-moment after thought-moment succeeding one another, cycling and revolving back and forth, all the various grasping and rejecting—these are all the cycle of rebirth. To try to discern the perfect enlightenment while not yet having transcended the cycle of rebirth is to make that nature of perfect enlightenment itself partake in the flow of transmigration. To hope to avoid the cycle of rebirth in such a state is impossible.

It is like when moving eyes can make still water appear to ripple; or again, like when fixed eyes can make a whirling fire appear to turn. The clouds scudding by and the moon seeming to move, the boat traveling and the shore appearing to shift—it is also thus.

Virtuous man! When the various rotations have not yet ceased, it is impossible for the objects [they perceive] to be stationary first; how much more so for the mind defiled by the cycle of birth and death, which has never been purified, to contemplate the Buddha's perfect enlightenment without itself revolving back? For this reason, you all give rise to these three confusions."

Virtuous man! It is like the illusory film over the eyes that falsely perceives flowers in the sky. If this illusory film is removed, one cannot say, “This film has now ceased—when will all such films arise again?” Why is this? Because the two phenomena of film and flowers are not mutually dependent. It is also like when the flowers in the sky vanish into the sky, one cannot say, “When will the sky again give rise to flowers in the sky?” Why is this? Because the sky originally has no flowers—there is no arising or ceasing. Birth‑and‑death and nirvana are the same as arising and ceasing; the wondrous enlightenment, perfectly illuminating, is free from flowers and film. Virtuous man! You should know that space is neither temporarily existent nor temporarily non‑existent—how much more so the Tathāgata’s perfect enlightenment, which accords with and is the equal nature of space itself.

Virtuous man! It is like smelting gold ore: the gold is not produced by the smelting; once it has become gold, it does not revert to ore again. Throughout endless time, the nature of gold does not decay. One should not say it was originally unaccomplished. The perfect enlightenment of the Tathāgata is likewise.

Virtuous man! The wondrous perfect enlightenment mind of all Tathāgatas originally has neither bodhi nor nirvāṇa, neither attainment of Buddhahood nor non-attainment, neither false saṃsāra nor non-saṃsāra.

"Virtuous man! The realm realized by all śrāvakas is the complete cessation of body, mind, and speech. They can never reach the nirvāṇa that is personally realized and manifested. How much less can they use a thinking mind to measure the perfect enlightenment realm of the Tathāgata! It is like trying to burn Mount Sumeru with the flame of a firefly—it can never be ignited. With a mind born of saṃsāra producing saṃsāric views, one enters the great ocean of the Tathāgata's tranquil extinction, yet can never reach it. Therefore, I say that all bodhisattvas and sentient beings of the degenerate age must first sever the rootless beginning of saṃsāra.

Virtuous man! All active thinking arises from having a mind. All such thoughts are merely the conditioned flow of the six dust-objects, the breath of deluded thought—not the true substance of mind, already like flowers in the sky. Using such thinking to discern the Buddha's realm is like flowers in the sky bearing fruit in the sky—a辗转 delusion with no basis in reality.

Virtuous man! The floating mind of falsity is full of clever views, unable to accomplish the skillful means of perfect enlightenment. Such discriminations do not constitute proper inquiry."

At that time, the World-Honored One, wishing to reiterate this meaning, proclaimed in verse:

Then the Bodhisattva Maitreya arose from his seat within the great assembly, bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying:

“O Greatly Compassionate World-Honored One! You have extensively expounded the secret treasury for the sake of the bodhisattvas, enabling this great assembly to deeply comprehend samsara and to distinguish the erroneous from the correct. You bestow upon all sentient beings of the final age the fearless eye of the Way, so that they may give rise to unwavering faith in the great nirvana, never again to follow the revolving realm of samsara and give rise to cyclical views.

World-Honored One! If bodhisattvas and sentient beings of the final age wish to enter the vast ocean of the Tathagata’s great tranquil extinction, how should they sever the root of samsara? How many natures are there within the various cycles of rebirth? In cultivating the Buddha’s bodhi, how many levels of distinction are there? When turning back to enter the dust and toil, how many kinds of skillful means of teaching should be established to deliver sentient beings?

We pray that you will not relinquish your great compassion for saving the world, so that all practicing bodhisattvas and sentient beings of the final age may purify their eyes of wisdom, illuminating the mirror of the mind, and perfectly awaken to the Tathagata’s unsurpassed knowledge and vision.”

Having spoken these words, he prostrated himself with five limbs to the ground. Thus he made this request three times in succession.

Then, the World-Honored One addressed Bodhisattva Maitreya, saying: "Excellent! Excellent! Good man! You are able to inquire on behalf of the bodhisattvas and sentient beings of the degenerate age about the profound, secret, and subtle meaning of the Tathāgata, so that the bodhisattvas may purify their wisdom-eye, and so that all sentient beings of the degenerate age may forever sever the cycle of rebirth, awaken their minds to the true reality, and attain the patience of non-arising. Now listen attentively! I shall explain for you." Then, Bodhisattva Maitreya, having received the teaching with joy, together with the great assembly, silently listened.

"Virtuous man! All sentient beings, from beginningless time, have been bound to the cycle of rebirth due to having various kinds of affection, attachment, and craving desire. Whether in all worlds, among all kinds of beings—those born from eggs, from wombs, from moisture, or by transformation—all take their existence rightly because of lustful desire. You should know that affection is the root of the cycle of rebirth. Because there exist various desires, they stimulate and give rise to the nature of affection; therefore, they enable life and death to continue in succession. Desire arises because of affection; life exists because of desire. Sentient beings, cherishing life, still rely upon desire as their basis. Affection and desire are the cause; cherishing life is the result. Because, in relation to objects of desire, various agreeable and disagreeable circumstances arise, when circumstances contradict the heart of affection, hatred and jealousy are born, and all kinds of karma are created. Therefore, one again falls into the realms of hell-beings and hungry ghosts. Knowing that desire can be loathed, and loathing the path of karma born of affection, one abandons evil and delights in good, and again appears among gods and humans. Furthermore, knowing that all affection can be detested and loathed, one discards affection and delights in renunciation, yet this still nourishes the root of affection, and thus manifests the superior wholesome fruits of conditioned existence. All this belongs to the cycle of rebirth and does not accomplish the holy path. Therefore, if sentient beings wish to be free from life and death and escape the various cycles of rebirth, they must first sever craving desire and eliminate the thirst of affection."

Virtuous man! When a bodhisattva manifests transformations and appears in the world, it is not based on attachment. Rather, it is solely through compassion that he causes beings to relinquish attachment, employing skillful means such as desire to enter the cycle of birth and death. If all beings of the degenerate age can abandon all desires, eradicate hatred and love, sever the wheel of rebirth forever, and diligently seek the perfect enlightenment of the Tathāgata, then with a pure mind they will attain awakening.

Good man! All sentient beings, due to their fundamental craving and desire, give rise to ignorance and manifest five distinct natures, which are not equal in their differences. Based on two kinds of hindrances, they appear as deep or shallow. What are the two hindrances? The first is the hindrance of principle, which obstructs correct knowledge and view; the second is the hindrance of phenomena, which perpetuates all birth and death. What are the five natures? Good man! If these two hindrances have not yet been eradicated, it is called not having attained Buddhahood. If sentient beings permanently abandon craving and desire, first eliminating the hindrance of phenomena but not yet severing the hindrance of principle, they can only awaken to and enter the stages of Śrāvaka and Pratyekabuddha, and are unable to manifest and abide in the Bodhisattva’s state. Good man! If all sentient beings in the degenerate age wish to sail upon the great ocean of the Tathāgata’s perfect enlightenment, they should first make vows and diligently cut off the two hindrances. Once the two hindrances are subdued, they will be able to awaken to and enter the Bodhisattva’s state. If the hindrances of phenomena and principle are permanently eradicated, they will then enter the Tathāgata’s subtle and perfect enlightenment, fulfilling both Bodhi and great Nirvāṇa. Good man! All sentient beings can realize perfect enlightenment. When they encounter a virtuous spiritual friend and rely on the practices performed by that friend as the causal ground, their cultivation at that time may be sudden or gradual. If they encounter the Tathāgata’s unsurpassed Bodhi, the correct path of practice, then regardless of whether their faculties are great or small, all will accomplish the fruit of Buddhahood. If sentient beings, though seeking a good friend, encounter one with wrong views and do not attain correct awakening, this is called the nature of the non-Buddhist path. This is the error of the mistaken teacher, not the fault of the sentient beings. These are called the fivefold distinction in the natures of sentient beings.

"Virtuous man! Bodhisattvas solely employ the great compassion as their skillful means to enter into all worlds, awakening those who are yet unenlightened. They may even manifest various forms and appearances, presenting both agreeable and adverse circumstances, working alongside beings to transform and guide them toward Buddhahood. All this relies upon the power of their beginningless pure vows.

If all sentient beings in the degenerate age arouse an intensified resolve toward the Great Perfect Enlightenment, they should generate the Bodhisattva's pure and great vows. They should utter this aspiration: 'May I now abide in the Buddha's Perfect Enlightenment. May I seek a true spiritual guide and not encounter those of erroneous paths or the Two Vehicles.' Relying on these vows, they should cultivate practice, gradually severing all hindrances. When the hindrances are exhausted and the vows fulfilled, they will ascend the hall of liberation, the pure Dharma palace, and realize the wondrous adorned realm of the Great Perfect Enlightenment."

Then the World-Honored One, wishing to reiterate the meaning, spoke in verse:

Then, the Bodhisattva of Pure Wisdom arose from his seat amidst the assembly, bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying: “Greatly Compassionate World-Honored One! For our sake you have extensively expounded such inconceivable matters—what we have never before seen or heard. We have now received the Buddha’s skillful guidance; our bodies and minds are at ease, and we have gained great benefit. We beseech you, for the sake of all the Dharma assemblies that have gathered here, to expound once more the perfect enlightened nature of the Dharma King. How do the realizations and attainments of all sentient beings, the bodhisattvas, and the Tathāgatas, the World-Honored Ones, differ? So that sentient beings of the final age, hearing this sacred teaching, may follow and accord with it, gradually awaken, and step by step enter therein.” Having spoken these words, he prostrated himself with his five limbs to the ground. Thus he made this request three times in succession.

At that time, the World-Honored One addressed the Bodhisattva Pure Wisdom, saying: “Excellent, excellent! Good man, you are able to inquire on behalf of the bodhisattvas and the sentient beings of the degenerate age, asking the Tathāgata about the gradual stages and distinctions. Now listen attentively! I shall explain for you.” Then the Bodhisattva Pure Wisdom, rejoicing to receive the teaching, together with the great assembly, silently listened.

"Virtuous man! The self-nature of perfect enlightenment is not a nature, yet it exists as nature; it follows all natures in arising, without grasping or attainment. Within true reality, there are truly no bodhisattvas and no sentient beings. Why is this? Bodhisattvas and sentient beings are all illusory transformations. Since illusory transformations cease, there is no one who grasps or attains. It is like the eye faculty not seeing itself; the nature is inherently equal. There is no equalizer.

Sentient beings, deluded and inverted, have not yet eliminated all illusory transformations. Between what has ceased and what has not ceased, within false and forced effort, distinctions then appear. If one attains compliance with the Tathāgata's quiescent extinction, there is truly no quiescent extinction and no one who quiescently extinguishes."

"Virtuous man! All sentient beings, from beginningless time, have been deluded by the thoughts of 'self' and 'that which belongs to self.' Never having realized that thought after thought arises and ceases, they therefore give rise to aversion and attachment, becoming engrossed in the five desires. If they encounter a good spiritual friend who instructs them to awaken to the pure and perfect nature of enlightenment, revealing the arising and ceasing of thoughts, they then know that this life is fundamentally a burden of toil and anxiety. If further, there is someone who permanently severs this toil and anxiety and attains the purity of the Dharma Realm, even that pure understanding itself becomes an obstruction. Therefore, regarding the perfect enlightenment, they are not yet free and unhindered. This is called the stage of ordinary beings who are in accordance with the nature of enlightenment."

O virtuous one! All bodhisattvas perceive understanding as an obstruction. Although they sever the obstruction of understanding, they still abide in the awareness of views. They regard the awareness of obstruction itself as an obstruction and are thus not yet free. This is called the stage of bodhisattvas who have not yet entered the grounds, as they accord with the nature of enlightenment.

"Virtuous man! Both illumination and perception are termed obstructions. Therefore, the bodhisattva constantly perceives without abiding; illumination and that which illuminates simultaneously cease and are extinguished. It is like a person severing his own head: once the head is severed, there is no longer that which can sever. Thus, with the obstructing mind, one extinguishes all obstructions. Once obstructions are severed and extinguished, there is no extinguisher of obstructions. The teachings of the sutras are like a finger pointing at the moon. If one then sees the moon, one understands clearly that the pointing finger is ultimately not the moon. All the various verbal teachings expounded by the Tathagatas to instruct bodhisattvas are likewise. This is called the bodhisattva who has entered the stages, following and complying with the nature of enlightenment."

"Virtuous man! All obstructions are themselves ultimate enlightenment. Gaining mindfulness or losing mindfulness are none other than liberation. Establishing the Dharma or destroying the Dharma are both called nirvāṇa. Wisdom and foolishness equally constitute Prajñā. The dharmas accomplished by bodhisattvas and those accomplished by non-Buddhists are alike bodhi. Ignorance and suchness are not different realms. All precepts, meditative concentration, and wisdom, together with lust, anger, and delusion, are pure conduct. Sentient beings and lands are of one Dharma-nature. The hells and celestial palaces are all pure lands. Those with Buddha-nature and those without Buddha-nature equally accomplish the Buddha Way. All afflictions are ultimately liberation. The ocean-like wisdom of the Dharma-realm illuminates all phenomena like empty space. This is called the Tathāgata's accordance with the nature of enlightenment."

"Good sons! For all bodhisattvas and sentient beings of the final age, abide at all times without giving rise to false thoughts. Do not seek to extinguish deluded thoughts, dwell in the realm of illusion without seeking to understand it, and do not discriminate what is real within the state of non-understanding. When these sentient beings hear this Dharma teaching, they will believe, comprehend, accept, and uphold it without fear or alarm. This is called following and conforming to the nature of enlightenment. Good sons! You should know that such sentient beings have already made offerings to hundreds of thousands of millions of Buddhas as numerous as the sands of the Ganges, as well as to great bodhisattvas, and have planted roots of virtue. The Buddha declares such a person to be one who accomplishes all-knowing wisdom."

At that time, the World-Honored One, wishing to restate this meaning, proclaimed in verse:

Then, the Bodhisattva of Majestic Virtue and Self-Mastery arose from his seat within the great assembly. He paid homage at the feet of the Buddha, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying:

"O World-Honored One of Great Compassion! You have extensively explained to us this principle of following along with the enlightened nature, enabling all bodhisattvas to let the light of the enlightened mind shine forth, and through the Buddha's perfect voice, to obtain excellent benefit without relying solely on cultivation. O World-Honored One! It is like a great city having four gates; those who come from different directions do not arrive by only one road. All bodhisattvas who adorn buddha-lands and achieve enlightenment do not rely on a single method.

We earnestly pray, O World-Honored One, that you will extensively expound for us all the methods and their progressive stages, and how many kinds of practitioners there are in total. May this enable the bodhisattvas in this assembly and sentient beings in the future degenerate age who seek the Great Vehicle to swiftly attain awakening and sport freely in the vast ocean of the Tathāgata's great tranquil extinction."

Having spoken these words, he prostrated himself with his five limbs touching the ground. He made this request three times in succession, each time beginning again.

Then, the World-Honored One addressed the Bodhisattva Sovereign of Majestic Virtue, saying: "Excellent! Excellent! Virtuous man! You are indeed able to inquire of the Tathāgata about such skillful means for the sake of all bodhisattvas and sentient beings of the final age. Now listen attentively! I shall explain it for you." At that time, the Bodhisattva Sovereign of Majestic Virtue, having received the instruction with joy, together with the great assembly, silently listened.

Noble son! The supreme wondrous enlightenment pervades all ten directions, giving birth to Tathāgatas, sharing the same essence and equality with all dharmas. In the various practices, there is truly no duality. Skillful means and accordant methods are immeasurable in number, yet comprehensively gathered into their destinations. Following the nature's distinctions, they should be of three kinds.

Noble son! When bodhisattvas awaken to the pure, perfect enlightenment, they take the mind of pure enlightenment and adopt stillness as their practice. By clarifying all thoughts, they perceive the agitation of consciousness, and tranquil wisdom arises. The adventitious defilements of body and mind are forever extinguished from this point onward, and they are able to inwardly give rise to serene and subtle ease. Because of this serenity, the minds of all Tathāgatas throughout the ten directions manifest within it, like reflections in a mirror. This skillful means is called śamatha.

Noble son! If bodhisattvas awaken to the pure, perfect enlightenment, with the mind of pure enlightenment they realize that the nature of mind, along with the sense faculties and their objects, are all illusory transformations. They then employ various illusions to eliminate the illusion-maker, transforming all illusions to liberate illusory beings. Through employing illusions, they are able to inwardly give rise to great compassion and serene ease. All bodhisattvas commence their practice from this point, gradually progressing and advancing. Since the one who contemplates illusion is not identical to illusion, and since even the contemplation that is not identical to illusion is itself illusory, all illusory appearances are forever transcended. This wondrous practice perfected by these bodhisattvas is like earth nurturing sprouts. This skillful means is called samāpatti.

"O virtuous man! If bodhisattvas awaken to the pure, perfect enlightenment, with a mind of pure awareness they do not grasp at illusory transformations nor at states of stillness, and they thoroughly understand that both body and mind are obstructions. Unattached to sensory awareness and luminous clarity, not relying on any obstructions, they eternally transcend the realms of obstruction and non-obstruction, and the experience of the world along with body and mind, which appear within the dust-filled domain. Like the sound of a bell ringing from within a vessel, afflictions and nirvana do not hinder one another. Then they are able to inwardly give rise to the serene extinction of subtle ease, with wondrous awareness following along, entering the state of serene extinction—a realm unreachable by one's own or others' bodies and minds, where sentient beings and life spans are all but floating thoughts. This skillful means is called dhyāna."

"Virtuous man, these three Dharma gates are all aspects of Perfect Enlightenment. Drawing near to and following them aligns one with all Tathāgatas of the ten directions, and through this, Buddhahood is attained. The various skillful means of all Bodhisattvas in the ten directions, whether similar or different, are all based upon these three kinds of practice. If one perfectly realizes them, one accomplishes Perfect Enlightenment.

Virtuous man, suppose there is a person who cultivates the holy path and teaches, thereby enabling hundreds of millions, thousands of millions, of beings to achieve the fruits of Arhatship and Pratyekabuddhahood. This is not equal to a person who, hearing this unobstructed Dharma gate of Perfect Enlightenment, engages in its practice and cultivation for even a single instant, following it accordingly."

Then the World-Honored One, wishing to restate this meaning, proclaimed these verses:

Then the Bodhisattva of Eloquent Sound arose from his seat in the great assembly, bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha, saying: “Greatly Compassionate World-Honored One! Such a Dharma-gate is truly rare! World-Honored One, how many kinds of practice do all bodhisattvas undertake regarding the gate of perfect enlightenment? I beseech you, for the sake of the great assembly and for sentient beings of the degenerate age, to skillfully expound and reveal this, that they may awaken to the true reality.” Having spoken these words, he prostrated himself with his five limbs to the ground. Thus he made this request three times in succession.

At that time, the World-Honored One addressed the Bodhisattva Eloquent Sound, saying: “Excellent, excellent! Virtuous man, you are able to inquire of the Tathāgata on such practice for the sake of the great assembly and sentient beings of the final age. Now listen attentively, and I shall explain it for you.” Then, the Bodhisattva Eloquent Sound, rejoicing at receiving the instruction, together with the great assembly, silently listened.

"Virtuous man! The perfect enlightenment of all Tathagatas is inherently pure, with neither cultivation nor cultivator. All bodhisattvas and sentient beings of the final age rely on the illusory power of the unawakened state to engage in cultivation. At that time, there arise twenty-five kinds of pure samadhi wheels."

If there are bodhisattvas who solely cultivate utmost stillness, and by the power of stillness permanently sever afflictions, ultimately attain accomplishment, and without rising from their seat enter nirvana—such bodhisattvas are called those who practice śamatha alone.

If bodhisattvas contemplate only the illusory nature of phenomena, and by the Buddha's power transform and manifest various functions of the world, perfectly cultivating the pure and wondrous practices of a bodhisattva, while in the dhāraṇīs not losing tranquil mindfulness and all serene wisdom—such bodhisattvas are called those who singly cultivate samāpatti.

If bodhisattvas only eliminate all illusions, without apprehending functions and solely severing afflictions, and when afflictions are completely severed they then realize true reality; such bodhisattvas are called those who solely cultivate dhyāna.

If bodhisattvas first attain profound stillness, and with the mind of tranquil wisdom illuminate all illusions, they then give rise to the bodhisattva practice within this. Such bodhisattvas are called those who first cultivate śamatha, and afterwards cultivate samāpatti.

If bodhisattvas, through tranquil wisdom, realize the nature of utter stillness, they sever afflictions and forever transcend birth and death. These bodhisattvas are called those who first cultivate śamatha and afterwards cultivate dhyāna.

If bodhisattvas, with tranquil wisdom, further manifest illusory power through various transformations to liberate sentient beings, and afterward sever afflictions to enter into cessation; these bodhisattvas are called those who first cultivate śamatha, then cultivate samāpatti, and afterward cultivate dhyāna.

If bodhisattvas, through the power of utmost stillness, have already severed the afflictions, and afterwards give rise to the pure and wondrous practices of a bodhisattva to liberate all sentient beings; such a bodhisattva is called one who first cultivates śamatha, then cultivates dhyāna, and afterwards cultivates samāpatti.

If bodhisattvas, by means of utmost stillness, with their minds sever afflictions, and further deliver sentient beings, establishing worlds; such bodhisattvas are called those who first cultivate śamatha, and equally cultivate samāpatti and dhyāna.

If bodhisattvas, relying on the power of utmost stillness, stimulate transformations and subsequently sever afflictions, such bodhisattvas are called those who equally cultivate śamatha and samāpatti, and afterwards cultivate dhyāna.

If bodhisattvas, through the power of utmost stillness, first nurture perfect quiescence, and afterward bring forth function to transform and manifest realms; such bodhisattvas are called those who equally cultivate śamatha and dhyāna first, and afterward cultivate samāpatti.

If bodhisattvas, by the power of transformation, variously accord with beings and yet attain utter stillness, such bodhisattvas are called those who first cultivate samāpatti and afterwards cultivate śamatha.

If bodhisattvas, through the power of transformation, manifest various states and yet attain cessation; such bodhisattvas are called those who first cultivate samāpatti, and afterwards cultivate dhyāna.

If bodhisattvas employ the power of transformation to accomplish buddha-work, abiding in tranquility while severing afflictions; such bodhisattvas are called those who first cultivate samāpatti, then cultivate śamatha, and afterward cultivate dhyāna.

If bodhisattvas, through the power of transformation and unimpeded function, sever afflictions and thus abide in utmost stillness; such bodhisattvas are called those who first cultivate samāpatti, then cultivate dhyāna, and afterward cultivate śamatha.

If bodhisattvas, through the power of transformation and skillful means, function in activity, while equally following both perfect stillness and ultimate cessation—such bodhisattvas are called those who first cultivate samapatti, and simultaneously cultivate shamatha and dhyana.

If bodhisattvas, by the power of transformation, give rise to manifold functions, thereby supporting the ultimate stillness, and afterward sever afflictions; such bodhisattvas are called those who equally cultivate samapatti and shamatha, and afterward cultivate dhyana.

If bodhisattvas, by the power of transformation, provision the attainment of cessation, and afterwards abide in purity, in the non-active stillness of meditation; such bodhisattvas are named those who equally cultivate samapatti and dhyana, and afterwards cultivate shamatha.

If bodhisattvas, through the power of extinction, give rise to utmost stillness and abide in purity, such bodhisattvas are called those who first cultivate dhyāna and afterwards cultivate śamatha.

If bodhisattvas, through the power of cessation, give rise to functioning, and in all circumstances accord with cessation and function—such bodhisattvas are called those who first cultivate dhyāna, and afterwards cultivate samāpatti.

If bodhisattvas, through the power of cessation, abide serenely in samādhi with various inherent natures, yet give rise to transformations; such bodhisattvas are called those who first cultivate dhyāna, then cultivate śamatha, and afterward cultivate samāpatti.

If bodhisattvas, through the power of cessation, with the uncontrived nature, give rise to functioning, and the pure state returns to meditative absorption; such bodhisattvas are called those who first cultivate dhyāna, then cultivate samāpatti, and finally cultivate śamatha.

If bodhisattvas, by the power of cessation, abide in samadhi with various forms of purity and give rise to transformations, such bodhisattvas are called those who first cultivate dhyana, and equally cultivate shamatha and samapatti.

If bodhisattvas, by the power of cessation, foster utmost stillness and thereby give rise to transformation, such bodhisattvas are called those who first cultivate dhyāna and śamatha, and afterwards cultivate samāpatti.

If bodhisattvas, by the power of cessation, support transformation, and give rise to the utmost stillness, clarity, and the wisdom of the realm; such bodhisattvas are named those who equally cultivate dhyāna and samāpatti, and afterwards cultivate śamatha.

If bodhisattvas, with the wisdom of perfect enlightenment, perfectly unite all things, and regarding all natures and characteristics do not depart from the nature of enlightenment—such bodhisattvas are called those who perfectly cultivate the three kinds of self-nature purity in accordance.

"O virtuous man! These are called the bodhisattva's twenty-five wheels of practice, and all bodhisattvas cultivate accordingly. If any bodhisattva or sentient being of the final age relies upon these wheels, they should uphold pure conduct, dwell in tranquil contemplation, earnestly seek repentance, and for twenty-one days prepare markers for each of the twenty-five wheels. With utmost sincerity they should pray, then randomly select one; according to the chosen marker, it will be revealed whether their path is sudden or gradual. Should a single thought of doubt or regret arise, attainment will not be achieved."

Then the World-Honored One, wishing to restate this meaning, spoke in verse:

Then, the Bodhisattva Purifier of All Karmic Obstacles arose from his seat in the great assembly. He bowed at the Buddha’s feet, circled him three times to the right, knelt with his hands joined, and addressed the Buddha, saying:

“Greatly Compassionate World-Honored One! For our sake, you have extensively expounded such inconceivable matters—the practices undertaken by all Tathāgatas on the causal ground. You have enabled the great assembly to experience what they have never experienced before, to behold the Tamer of Beings traversing kalpas as numerous as the sands of the Ganges, undergoing arduous and toilsome states, yet all his functions and efforts are as a single thought. We bodhisattvas profoundly rejoice and take comfort in this.

World-Honored One! If this enlightened mind is originally pure in nature, then why is it defiled, causing sentient beings to be confused, distressed, and unable to enter? We earnestly pray that the Tathāgata will extensively open and awaken us to the Dharma-nature, enabling this great assembly and sentient beings of the degenerate age to serve as eyes for the future.”

Having spoken these words, he prostrated himself with his five limbs to the ground. He made this request three times in succession, each time beginning again.

At that time, the World-Honored One addressed the Bodhisattva Purifier of All Karmic Obstacles, saying: "Excellent, excellent! Good man, you are able to inquire of the Tathāgata about such skillful means for the sake of the great assembly and for sentient beings in the age of the decline of the Dharma. Now listen attentively, and I shall explain it for you." Then the Bodhisattva Purifier of All Karmic Obstacles, rejoicing at the instruction, together with the great assembly, silently listened.

"Virtuous man! Since beginningless time, all sentient beings have clung to deluded thoughts of self, person, sentient beings, and lifespan, mistaking these four perverted views as a real substance of self. From this arise the two realms of aversion and attachment. Upon this false substance, they further grasp at falsity; these two falsities rely upon each other and give rise to the path of deluded karma. Because there is deluded karma, they deludedly perceive the cycle of birth and death. Those who loathe this cycle deludedly perceive nirvana. Because of this, they cannot enter the pure enlightenment. It is not that enlightenment rejects those who are able to enter; there are those who are able to enter, yet it is not enlightenment that enters. Therefore, both stirring a thought and ceasing a thought lead to confusion and obscurity. Why is this? Because there exists the fundamental ignorance arising from beginningless time, which acts as their master. All sentient beings are born without the eye of wisdom; the nature of their body and mind is entirely ignorance. It is like a person who cannot take his own life. Therefore, you should know! Those who cherish me, I accord with; toward those I do not accord with, aversion and resentment arise. Because aversion and attachment nourish ignorance, all who seek the path in succession fail to accomplish it."

"Virtuous man! What is the mark of self? It is that which sentient beings realize in their minds. Virtuous man! For example, when a person's hundred joints are in harmony and comfortable, he suddenly forgets his own body; but if his four limbs are lax and his care is improper, and he is slightly pricked by an acupuncture needle, then he knows there is a self. Therefore, only when something is grasped as an attainment does the substance of self manifest. Virtuous man! Even when the mind attains realization up to the Tathāgata, and ultimately clearly knows the pure nirvāṇa—all these are marks of self."

Virtuous man, what is the mark of a person? It refers to those sentient beings whose minds awaken to and realize something. Virtuous man, one who awakens to the existence of a self no longer recognizes that self; what is awakened to is not the self, and the awakening itself is likewise. Having awakened, one surpasses all that can be realized; all of this constitutes the mark of a person. Virtuous man, even if one's mind fully awakens to nirvana, yet still holds that 'this is I,' and if the mind retains even the slightest awakening, exhaustively grasping the principle of realization—all this is called the mark of a person.

"Virtuous man, what is the mark of sentient beings? It refers to that which is beyond the reach of the mind's own realization and awakening. Virtuous man, it is like someone who declares thus: 'I am a sentient being.' Then one knows that what that person calls a sentient being is neither 'I' nor 'other.' Why is it not 'I'? If 'I' am a sentient being, then it is not 'I.' Why is it not 'other'? Because 'I' am a sentient being, it is not the 'I' that is other. Virtuous man, it is merely that all sentient beings, in their acts of realization and understanding, take them to be 'self' and 'person,' yet that which is beyond the reach of the marks of 'self' and 'person,' while still harboring something that is perceived—this is called the mark of sentient beings."

Virtuous man, what is the characteristic of lifespan? It is that which all sentient beings perceive with a mind illuminated by purity—the awareness that is apprehended, yet which all karmic consciousness cannot see by itself, just like the life faculty. Virtuous man, if the mind illuminates and perceives that all awareness is but defilement, it is because both the awareness and that which is aware do not depart from defilement. Just as hot water melts ice, and there is no ice separate from the melting, so too are the notions of a self that exists and a self that perceives.

"Virtuous man! Sentient beings in the degenerate age fail to understand the four marks. Though they diligently cultivate the path through many kalpas, it is merely conditioned action, and in the end they cannot accomplish any holy fruit. Therefore, this is called the degenerate age of the true Dharma. Why is this? Because they mistake all notions of self for nirvana, and regard having realization and awakening as attainment. It is like a person who takes a thief for his son—the treasures of his household will never be accomplished. Why? Those who cherish the self also cherish nirvana, subduing the root of self-attachment while taking it as the mark of nirvana. Those who despise the self also despise birth and death, not knowing that the very cherishing is true birth and death. By separately despising birth and death, they are called unliberated."

How can one know that the Dharma is not yet liberation? Virtuous man! Those beings in the degenerate age who practice the Bodhi path, taking their minor attainments as signs of their own purity, have still not eradicated the root of self-view. If someone praises their Dharma, they immediately give rise to joy and wish to deliver that person; if someone slanders their attainments, they then give rise to anger and hatred. Thus it is known that the self-view is firmly grasped, lying latent in the storehouse consciousness, playing through the sense faculties without interruption. Virtuous man! Those cultivators who do not eliminate the self-view therefore cannot enter pure enlightenment. Virtuous man! If one understands the emptiness of self, there is no one who can slander me; yet because there is still a self that expounds the Dharma, the self has not been severed. The same applies to beings and life span.

"Virtuous man! In the degenerate age, sentient beings mistake illness for the Dharma; hence they are called pitiable ones. Though they diligently strive, they only increase their various afflictions, and therefore cannot enter pure enlightenment. Virtuous man! Sentient beings in the degenerate age do not comprehend the four marks of self. Taking the Tathāgata's understanding and his sphere of practice as their own cultivation, they will ultimately never attain accomplishment. Some beings claim attainment without having attained, claim realization without having realized; when they see others making superior progress, their minds give rise to jealousy. Because these beings have not severed self-attachment, they cannot enter pure enlightenment. Virtuous man! Sentient beings in the degenerate age, hoping to accomplish the Way, do not seek awakening but merely increase their learning to bolster self-view. They should instead diligently and zealously subdue afflictions, arousing great courage: what is not yet attained, let it be attained; what is not yet severed, let it be severed. When greed, anger, attachment, arrogance, deceit, flattery, and jealousy no longer arise toward objects, and all notions of self-other and affection are utterly extinguished, the Buddha says such a person will gradually achieve accomplishment. Seek a virtuous teacher and do not fall into wrong views. If toward what is sought you give rise to separate aversion or craving, then you cannot enter the ocean of pure enlightenment."

Then the World-Honored One, wishing to restate this meaning, proclaimed these verses:

Then, the Bodhisattva of Universal Enlightenment rose from his seat in the great assembly. He bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with his hands joined, and addressed the Buddha, saying:

“Greatly Compassionate World-Honored One! You have spoken swiftly of the sicknesses of meditation, enabling this great assembly to experience what they have never experienced before, their minds and thoughts cleansed and expanded, attaining great peace and stability. World-Honored One! In the latter age, living beings will be increasingly distant from the Buddha. Worthy ones and sages will lie concealed, while perverse teachings grow ever more rampant. What kind of persons should these beings seek? On what kind of Dharma should they rely? What kind of practice should they cultivate? What sicknesses should they remove? How should they arouse the mind so that those multitudes, like the blind, do not fall into perverse views?”

Having spoken these words, he prostrated himself with his five limbs to the ground. Thus he made this request three times, each time beginning again.

At that time, the World-Honored One addressed the Bodhisattva Universal Enlightenment, saying: “Excellent, excellent! Good son, you are able to inquire of the Tathāgata about such practice, which can bestow upon all beings of the latter age the fearless eye of the Way, enabling those beings to accomplish the holy path. Now listen attentively! I shall explain it for you.” Then the Bodhisattva Universal Enlightenment, having received the instruction with joy, together with the great assembly, silently listened.

"Good man! In the degenerate age, sentient beings who are about to arouse the great mind, seeking good teachers and wishing to cultivate practice, should seek those who possess all correct knowledge and insight. Their minds do not abide in characteristics, nor are they attached to the realms of śrāvakas and pratyekabuddhas. Though they may manifest worldly defilements, their minds are ever pure. They may display various faults, yet they praise the practice of purity, not leading sentient beings into undisciplined conduct. Seeking such persons, one will attain the accomplishment of anuttarā-samyak-saṃbodhi. Sentient beings in the degenerate age, upon seeing such persons, should make offerings to them without sparing even their bodies or lives. Those good teachers constantly manifest purity in the four dignified comportments, and even when displaying various flaws and afflictions, their minds are free from arrogance and conceit—how much more so regarding wealth, wives, children, and retinue. If good men do not give rise to evil thoughts toward such good friends, they will ultimately accomplish perfect enlightenment, their mind-flowers blooming brilliantly, illuminating the ten-direction lands."

Virtuous man, the wondrous Dharma realized by that virtuous spiritual friend should be free from four sicknesses. What are these four sicknesses?

First, the sickness of fabrication. If someone declares thus: 'I will perform various practices with my fundamental mind, seeking to attain perfect enlightenment.' Since the nature of perfect enlightenment is not attained through fabrication, this is called a sickness.

Second, the sickness of indulgence. If someone declares thus: 'We now neither cut off birth and death nor seek nirvana. Birth and death and nirvana have no arising or ceasing. We indulge in all things, following their dharma-nature, seeking to attain perfect enlightenment.' Since the nature of perfect enlightenment is not possessed through indulgence, this is called a sickness.

Third, the sickness of cessation. If someone declares thus: 'I now permanently cease all thoughts within my own mind, attaining the nature of all things, tranquil and equal, seeking to attain perfect enlightenment.' Since the nature of perfect enlightenment is not met through cessation, this is called a sickness.

Fourth, the sickness of annihilation. If someone declares thus: 'I now permanently sever all afflictions. Body and mind are ultimately empty, without anything whatsoever, let alone the false realms of sense faculties and objects. All is permanently stilled, seeking to attain perfect enlightenment.' Since the nature of perfect enlightenment is not a characteristic of stillness, this is called a sickness.

One who is free from these four sicknesses then knows purity. Contemplating in this manner is called right contemplation. Any other contemplation is called wrong contemplation.

"Virtuous man! Beings in the age of the ending Dharma who wish to cultivate practice should, throughout their lives, make offerings to good friends and serve worthy teachers. When such worthy teachers draw near, one should abandon arrogance and conceit; if they depart, one should abandon anger and resentment. Whether encountering favorable or adverse circumstances, regard them as empty space, thoroughly understanding that body and mind are ultimately equal, sharing one substance without difference with all beings. Cultivating in this way, one may then enter perfect enlightenment.

Virtuous man! Beings in the age of the ending Dharma fail to attain the Way because there exist, from beginningless time, the seeds of all kinds of self-other hatred and attachment, and thus they are not liberated. If there is one who regards an enemy as one’s own parents, without a dualistic mind, then all afflictions are eliminated. Toward all phenomena, self-other hatred and attachment should likewise be thus.

Virtuous man! Beings in the age of the ending Dharma who seek perfect enlightenment should arouse their minds thus, declaring: 'Throughout all space, to all beings, I shall cause them all to enter ultimate perfect enlightenment. Within perfect enlightenment, there is no one who grasps at enlightenment, apart from self, others, persons, and all marks.' Arousing the mind in this way, one does not fall into wrong views."

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

Then the Bodhisattva of Perfect Enlightenment rose from his seat in the great assembly. He bowed at the Buddha’s feet, circumambulated him three times to the right, knelt with palms joined, and addressed the Buddha:

“Greatly Compassionate World-Honored One! You have extensively explained for us the various skillful means of pure enlightenment, bringing great benefit to sentient beings of the degenerate age. World-Honored One! We have now attained awakening. But after the Buddha’s nirvana, how should sentient beings of the degenerate age who have not yet awakened dwell in peace and cultivate this pure realm of perfect enlightenment? Among the three pure contemplations in this perfect enlightenment, which should be practiced first? We pray that your great compassion will bestow great benefit upon this great assembly and upon sentient beings of the degenerate age.”

Having spoken these words, he prostrated himself with his five limbs to the ground. He made this request three times in succession.

Then the World-Honored One addressed Bodhisattva Perfect Enlightenment, saying: “Excellent, excellent! Virtuous man, you are able to inquire of the Tathāgata about such skillful means, bestowing great benefit upon all beings. Now listen attentively! I shall explain for you.” At that time, Bodhisattva Perfect Enlightenment, receiving the teaching with joy, together with the great assembly, silently listened.

"Virtuous man! All sentient beings, whether during the Buddha's presence in the world, after the Buddha's parinirvana, or in the latter days of the Dharma, who possess the nature of the Great Vehicle, have faith in the secret, perfectly enlightened mind of the Buddha, and wish to cultivate practice—if they dwell in monasteries, settled among a community, and have various circumstances and duties, they should accordingly contemplate as I have already taught. But if there are no other matters or causes to attend to, they should establish a place of practice and set a fixed period. If setting a long period, let it be one hundred twenty days; a middle period, one hundred days; a lower period, eighty days—dwelling in pure abodes. If the Buddha is present in the world, they should rightly contemplate; if the Buddha has entered parinirvana, they should set up images, with mind abiding and eyes envisioning, giving rise to correct recollection, just as if the Tathāgata remained constantly present. For twenty-one days, hang banners and flowers, prostrate to the names of the Buddhas of the ten directions, seeking compassion and repenting; encountering favorable states, they will attain mental lightness and ease. After these twenty-one days, single-mindedly gather and maintain their mindfulness."

If the summer retreat begins with the three-month practice of dwelling in peace, it should be for the pure abiding of the Bodhisattva, with a mind free from the Śrāvaka path and without reliance on a retinue of disciples. On the day of entering the retreat, before the Buddha, make this declaration: “I, bhikṣu, bhikṣuṇī, upāsaka, or upāsikā [state your name], abiding in the Bodhisattva vehicle, cultivating the practice of serene extinction, together enter the pure abiding in the true mark, taking the great perfect enlightenment as my saṅghārāma. With body and mind dwelling in peace, in the wisdom of equality, the self-nature of nirvāṇa, because it is unbound by attachments. Now I respectfully declare that I do not rely on the Śrāvaka path. I shall dwell with the Tathāgatas of the ten directions and the great Bodhisattvas for the three-month retreat, for the sake of cultivating the supreme wondrous enlightenment of the Bodhisattva, the great cause and condition, without binding myself to a retinue.”

Good son, this is called the Bodhisattva’s manifestation of dwelling in retreat. After the three periods have passed, one may go freely without obstruction.

Good son, if sentient beings in the latter age who seek the Bodhisattva path enter the three periods of practice, they must not grasp at any state they encounter that is not in accordance with what they have heard.

"Virtuous man! If sentient beings practice śamatha, they first attain utmost stillness, giving rise to no thoughts; when stillness reaches its peak, awareness arises. This initial stillness extends from one body to one world, and the awareness is likewise. Virtuous man! If the awareness pervades a single world, then whenever a single being in that world gives rise to a single thought, one can know it all; it is the same even for hundreds of thousands of worlds. However, one must not grasp at any realm that is not heard of through this."

O virtuous one! If sentient beings cultivate samādhi, they should first recollect and contemplate the Tathāgatas of the ten directions and all bodhisattvas throughout the worlds of the ten directions. Relying upon various approaches, they should gradually practice with diligence the samādhi of arduous effort, extensively arousing great vows to perfume and mature their own seeds of awakening. They must not grasp at any realm of experience that is not heard of from them.

"Virtuous man! If beings cultivate dhyāna, they should first adopt the method of counting. In the mind, they must clearly discern the arising, abiding, and ceasing of thoughts, distinguishing their sequence and number. Thus, throughout all four postures, they analyze and count thoughts without failing to know them. Gradually progressing, they advance until they can know each drop of rain in a hundred thousand worlds as if seeing with their own eyes the objects they use. They should not grasp any realm that is not heard of. This is called the preliminary expedient of the three contemplations.

If beings universally cultivate these three practices with diligent vigor, this is called the Tathāgata appearing in the world. If in the latter age, beings of dull faculties, whose minds seek the Way yet fail to achieve accomplishment due to past karmic obstacles, should diligently repent, constantly arouse aspiration, first sever hatred, attachment, jealousy, and deceit, seek the superior mind, and then follow and learn one of the three pure contemplations. If one contemplation does not yield attainment, they should practice another, not letting the mind slacken, gradually seeking realization."

At that time, the World-Honored One, wishing to restate this meaning, spoke in verse:

Then, the Bodhisattva Virtuous Leader arose from his seat amidst the assembly. He prostrated at the Buddha’s feet, circumambulated him three times to the right, knelt upright with palms joined, and addressed the Buddha, saying:

“Greatly Compassionate World-Honored One! You have extensively revealed to us and to sentient beings of the degenerate age such inconceivable matters, awakening our understanding. World-Honored One, by what name is this Mahāyāna teaching known? How should it be upheld and practiced? What merit will sentient beings obtain by cultivating it? How should we protect those who uphold this sūtra? To what realms will the propagation of this teaching extend?”

Having spoken these words, he prostrated with his five limbs touching the ground. Thus he made this request three times in succession.

Then, the World-Honored One addressed the Bodhisattva Virtuous Leader, saying: “Excellent, excellent! Good man, you are able to inquire of the Tathāgata about the meritorious virtues and the name of such a scriptural teaching, for the sake of all bodhisattvas and sentient beings in the final age. Now listen attentively! I shall explain it for you.” At that time, the Bodhisattva Virtuous Leader, having received this instruction with joy, and the entire great assembly, silently listened.

"Virtuous man! This sutra has been expounded by buddhas as numerous as the sands of a hundred thousand million Ganges rivers, guarded by the Thus Come Ones of the three periods, and relied upon by bodhisattvas of the ten directions. It is the pure eye of the twelve divisions of the canon. This sutra is named the Great, Expansive, Perfect Enlightenment Dhāraṇī. It is also named the Sūtra of Definitive Meaning, the Secret King Samādhi, the Thus Come One's Realm of Ultimate Determination, and the Self-Nature Distinctions of the Thus Come One's Treasury. You should uphold and practice it.

Virtuous man! This sutra solely reveals the realm of the Thus Come Ones; only the buddhas, the Thus Come Ones, can fully expound it. If bodhisattvas and sentient beings of the final age practice in accordance with it, they will gradually progress and advance until they reach the buddha-ground.

Virtuous man! This sutra is named the Sudden Teaching of the Great Vehicle. Beings of sudden capacity awaken to enlightenment from it, yet it also encompasses all grades of beings who practice gradually. It is like the great ocean, which does not refuse small streams; even mosquitoes, gnats, and asuras who drink its waters all attain fullness."

"Good man! If there were a person who filled the entire trichiliocosm with the seven treasures purely for the purpose of giving, it would not equal someone who hears the name of this sutra and a single phrase of its meaning. Good man! If there were a person who taught beings as numerous as the sands of a hundred Ganges rivers to attain the fruit of arhatship, it would not equal someone who expounds this sutra and explains even half a verse. Good man! If again there is a person who, upon hearing the name of this sutra, gives rise to faith without doubt, you should know that this person has planted roots of merit and wisdom not merely under one or two buddhas, but has planted all wholesome roots under as many buddhas as the sands of the Ganges river, and thus hears this sutra's teaching. You, good man! Should protect in the latter age these practitioners, not allowing evil demons and various non-Buddhists to afflict their body and mind, causing them to retreat and lose heart."

At that time, in the assembly, the Vajra of Fiery Head, the Vajra of Crushing Destruction, the Vajra of Nīlamba, and eighty thousand vajra-beings together with their retinues rose from their seats, prostrated at the feet of the Buddha, circumambulated him three times to the right, and addressed the Buddha, saying: “World-Honored One! If in the latter age of the Dharma, there are sentient beings capable of upholding this definitive Mahāyāna teaching, we shall guard and protect them as we would our own eyes. Even at the place where they cultivate the path, we vajra-beings ourselves will lead our followers to guard and protect them morning and night, ensuring they do not regress. Their households shall forever be free from calamities and obstacles; epidemics shall be eradicated, and wealth and treasures shall be abundant, never lacking.”

Then, the Great Brahma Heavenly King, the twenty-eight heavenly kings along with the Sumeru Mountain King, the Guardian of the Nation Heavenly King, and others rose from their seats, bowed at the Buddha’s feet, circumambulated him three times to the right, and addressed the Buddha, saying: “World-Honored One! We too shall guard and protect this sutra-holder, constantly ensuring their peace and stability, their mind unwavering and regressing not.”

At that time, a mighty ghost king named Kumbhāṇḍa, together with one hundred thousand ghost kings, rose from his seat, bowed at the Buddha’s feet, circumambulated him three times to the right, and addressed the Buddha, saying: “World-Honored One, I too shall guard and protect this person who upholds the sutra, attending and protecting him day and night so that he does not retreat or falter. Within a yojana of where this person dwells, if any ghosts or spirits dare to encroach upon his domain, I shall cause them to be shattered into fine dust.”

Thus have I heard: When the Buddha had spoken this sutra, all the bodhisattvas, the eightfold assembly of heavenly dragons, spirits, and deities with their retinues, as well as all the great multitudes including the heavenly kings and Brahma kings, hearing what the Buddha taught, rejoiced greatly and faithfully accepted, upheld, and practiced it.

The Sutra of Perfect Enlightenment