Samdhinirmocana Sutra (解深密經)

Sutra of the Profound Secrets, Volume 5

Translation by the Tang Dynasty Tripitaka Master Xuanzang, by Imperial Decree

Chapter 8: The Tathagata's Accomplished Deeds

At that time, the great Bodhisattva Manjushri asked the Buddha, "World-Honored One! As the Buddha has described the Dharma Body of the Thus-Come One, what are the characteristics of the Thus-Come One's Dharma Body?"

The Buddha told the Bodhisattva Manjushri: "Good son! When one has skillfully cultivated detachment in the stages and perfections [of the path], and has fully transformed and realized the basis [of enlightenment], that is called the appearance of the Tathagata's Dharma body. Know that this appearance is inconceivable for two reasons: because it is beyond conceptual elaboration, and because it is beyond conditioned activity. Yet sentient beings cling to conceptual fabrications and conditioned actions."

"World-Honored One, is the transformation ground attained by Hearers and Solitary Realizers called the Dharma-body?"

"Good man, the Thus Come One's Dharma body is neither a conditioned body nor an unconditioned body. Why? Because the body produced by conditions is a defiled body, not the Dharma body. The body not produced by conditions is without characteristics of production, also not the Dharma body. If someone says the Thus Come One's Dharma body is empty, this is not correct. Why? Because if the Dharma body were empty, then the Thus Come One would not be the Thus Come One. If someone says the Dharma body is not empty, this is also not correct. Why? Because the Dharma body has no characteristics, so it cannot be spoken of as not empty. Therefore, the true characteristics of the Dharma body are neither empty nor not empty, neither produced nor not produced, neither defiled nor undefiled. Since it is neither empty nor not empty, neither produced nor not produced, neither defiled nor undefiled, it is without birth and without destruction. Being without birth and without destruction, it is called the Dharma body. Good man, the Dharma body is not a body of empty, nor a body of not-empty, nor a body of produced, nor a body of not-produced, nor a body of defiled, nor a body of undefiled, nor a body of characteristics, nor a body of no-characteristics. For this reason, it is not called a body. Why? Because it transcends all thoughts and expresses nothing. If one gives rise to mental attachment toward the Dharma body and speaks of it, this is not called speaking the Dharma body."

"World-Honored One, what is this body called?"

"Good man, this is called the body of liberation. Because of the body of liberation, it is said that all Hearers, Solitary Realizers, and Tathagatas are equal, equal. Because of the Dharma body, it is said there are differences. Because the Tathagata's Dharma body has differences, the countless virtues are supremely different, beyond what calculation or simile can reach."

Manjushri Bodhisattva then asked the Buddha, "World-Honored One, how should I understand the appearance of the Tathagata's arising?"

The Buddha told Manjushri Bodhisattva, "Good man! The transforming manifestations of all Tathagatas arise like the various kinds of worlds that come into being. The Tathagata's merits adorn and sustain these manifestations as their characteristic. You should know that the transforming manifestations have the appearance of arising, while the Dharmakaya has no appearance of arising."

Manjushri Bodhisattva then asked the Buddha, "World-Honored One! How should one understand the skillfully skillful manifestation of an emanation body?"

The Buddha said to Manjushri Bodhisattva, "Good man! Throughout all the countless Buddha lands in the three thousand great thousand worlds, the Tathagata may be acknowledged by the people as born into a noble royal family, or into a great field of merit. At the same time, he enters the womb, is born, grows up, experiences worldly desires, renounces the household life, demonstrates ascetic practices, abandons asceticism, and attains perfect enlightenment—all this he displays in sequence. This is called the Tathagata's skillful means in manifesting an emanation body."

Manjushri Bodhisattva then asked the Buddha, "World-Honored One! How many kinds of speech do all Tathagatas use to express their teachings through their bodies? Through these teachings, sentient beings who are not yet mature are brought to maturity, and those who are already mature, by relying on this as their focus, quickly attain liberation?"

The Buddha said to the Bodhisattva Manjushri: "Good man! The Tathagata's teachings can be broadly categorized into three types: the first is the Sutras (discourses), the second is the Vinaya (disciplinary rules), and the third is the Abhidharma (philosophical treatises)."

"World-Honored One, what is a Sutra? What is the Vinaya? What is the Abhidharma?"

"Manjushri! Wherever I teach the Dharma based on categories of phenomena, this is called a sutra—whether it involves four categories, nine categories, or twenty-nine categories.

"What are the four matters? First, the matter of listening; second, the matter of taking refuge; third, the matter of practice and study; fourth, the matter of enlightenment.

What are the nine matters? First, the matter of establishing living beings; second, the matter of what they experience and use; third, the matter of their arising; fourth, the matter of their continued existence after arising; fifth, the matter of their defilement and purity; sixth, the matter of their distinctions; seventh, the matter of what can be proclaimed; eighth, the matter of what is proclaimed; ninth, the matter of all assemblies.

What are the twenty-nine topics? They are, according to the defiled category: the topic of holding all activities, the topic of their sequential arising, the topic of taking these as a self and thereby creating causes for future rebirth, and the topic of taking these as a self and thereby creating causes for future rebirth. According to the pure category: the topic of fixing the mind on an object, the topic of diligent effort therein, the topic of the mind abiding peacefully, the topic of dwelling in joy in the present life, the topic of skillful means for transcending all suffering, and the topic of fully understanding that. This last has three aspects: the basis for fully understanding through inverted views, the basis for fully understanding through deviant conduct toward other beings conceived as separate selves, and the basis for fully understanding through inner freedom from arrogance. There is also the topic of cultivating the foundation, the topic of realization, the topic of practice, the topic of making it stable, the topic of its mode of operation, the topic of its object, the topic of skill in observing what is cut off and what is not, the topic of its distraction, the topic of its non-distraction, the topic of the foundation of non-distraction, the topic of not abandoning effort and exertion in practice, the topic of the benefits of practice, the topic of its firmness, the topic of gathering noble practices, the topic of gathering the associates of noble practices, the topic of penetrating reality, the topic of attaining nirvana, the topic of worldly right view in the well-taught Dharma and Vinaya rising above all right views of other sects, and the topic of not retreating here. Not practicing in the well-taught Dharma and Vinaya is called retreat. It is not seeing faults, and therefore it is called retreat.

"Mañjuśrī! In this context, I explain the rules of individual liberation and the practices associated with them for both śrāvakas and bodhisattvas—this is what we call discipline."

"World-Honored One! How many characteristics are encompassed by a bodhisattva's individual liberation?"

"Good man, you should know the seven aspects: First, explaining the rules of conduct to be observed; second, explaining matters that align with offenses entailing defeat; third, explaining matters that align with acts of transgression; fourth, explaining the nature of having committed an offense; fifth, explaining the nature of having no offense; sixth, explaining how to confess and be released from an offense; seventh, explaining how to relinquish the precepts."

Mañjuśrī! When I clearly distinguish and reveal all phenomena through eleven aspects, this is called the "Root Text." What are these eleven aspects? First, the aspect of worldly convention; second, the aspect of ultimate meaning; third, the aspect of the objects of focus for the factors of enlightenment; fourth, the aspect of practice; fifth, the aspect of intrinsic nature; sixth, the aspect of their results; seventh, the aspect of their reception and explanation; eighth, the aspect of hindering factors; ninth, the aspect of supportive factors; tenth, the aspect of their faults; and eleventh, the aspect of their benefits.

Regarding the characteristics of conventional reality, you should know there are three kinds: first, the teaching that speaks of individual beings; second, the teaching that speaks of the inherently imagined nature; third, the teaching that speaks of the functions and activities of phenomena. Regarding the characteristics of ultimate reality, you should know it is taught through the seven aspects of suchness. Regarding the characteristics of the object of focus for the factors of enlightenment, you should know it is taught as encompassing all kinds of knowable things.

As for the characteristic of practice, one should know that it is described through eight types of observation. What are these eight types of observation? First, observation grounded in truth; second, observation grounded in stability; third, observation of faults; fourth, observation of virtues; fifth, observation of principles; sixth, observation of the cycle of existence; seventh, observation of reasoning; eighth, observation of both the general and the particular.

Here is the translation:

"Reality refers to the true nature of all things."

To dwell means to establish oneself in relation to a person, or to establish the nature of all phenomena as they are perceived and conceptualized. It also involves setting up definitions through direct assertion, analysis, counter-questioning, or leaving certain matters undetermined. Additionally, it entails distinguishing between what is implicit and what is explicit, what is clearly indicated, and what is differentiated. As for faults, I have proclaimed that defiled phenomena carry countless kinds of harmful consequences and defects through various approaches.

"Merit means that I proclaim the various pure teachings, which have countless approaches and distinct benefits.

"Regarding the principles of meaning, one should know there are six kinds: first, the principle of true meaning; second, the principle of realization; third, the principle of teaching; fourth, the principle of avoiding extremes; fifth, the principle of the inconceivable; sixth, the principle of intention."

"The cycle of existence refers to the characteristics of the three times, the three realms, and the four kinds of conditions."

Regarding principles, you should understand that there are four kinds: first, the principle of dependence; second, the principle of function; third, the principle of proof; fourth, the principle of natural law. The principle of dependence means that causes and conditions give rise to various formations and prompt corresponding explanations—this is called the principle of dependence. The principle of function means that causes and conditions enable one to obtain various phenomena, accomplish tasks, or produce effects after arising—this is called the principle of function. The principle of proof means that causes and conditions allow established claims, statements, or designations to be validated, bringing about correct understanding—this is called the principle of proof.

This principle can be understood in two ways: first, purity; second, impurity. Purity is characterized by five aspects, while impurity is defined by seven aspects.

How is it that five characteristics are called "purity"? First, the characteristic of what is directly seen and obtained; second, the characteristic based on what is directly seen and obtained; third, the characteristic introduced through analogies of the same kind; fourth, the characteristic of ultimate reality as fully accomplished; fifth, the characteristic of well-purified teachings and instructions.

What is directly perceived in the present: all conditioned things are impermanent, all conditioned things are suffering, and all phenomena are without a self. This is what the world directly observes. These are called the characteristics of what is directly perceived in the present.

**On Grounding in What Is Directly Observed** When we rely on what is directly seen, we understand that all conditioned things are momentary, that there is a future life, and that pure and impure actions never lose their force. This is because we can observe, in the present, the coarse impermanence of things—how they arise and pass away. We also see the varied circumstances of living beings, and these differences can only be explained by the variety of their past actions. Likewise, we observe that beings experience happiness or suffering, and these experiences are clearly tied to their pure or impure deeds. Through these observable facts, we can reasonably infer what is not directly seen. This is what is meant by grounding in what is directly observed.

The characteristic of examples drawn from similar categories refers to this: Among the various conditioned phenomena, both inner and outer, one takes what is universally recognized in the world—namely, the cycle of birth and death—as an analogy. One uses what is universally recognized—the various forms of suffering such as birth—as analogies. One also uses what is universally recognized—the state of being without independence or control—as an analogy. Furthermore, with regard to external phenomena, one employs what is universally recognized—the rise and fall of fortune and decline—as analogies. These kinds of illustrations are to be understood as the characteristic of examples drawn from similar categories.

The perfect-realized characteristic refers to such directly observed and attained characteristics—whether based on what is directly observed and attained, or characteristics derived from analogous examples of the same kind—which, regarding what is to be established, can definitively accomplish it. Know that this is called the perfect-realized characteristic.

"The characteristic of well-purified teachings refers to what is proclaimed by the All-Knowing One, such as saying that Nirvana is ultimately tranquil. Know that teachings of this kind are called the characteristic of well-purified doctrines."

"Good man! Therefore, because of these five aspects, it is called proper examination of the pure principle. Because of its purity, it should be cultivated and practiced."

Manjushri Bodhisattva then asked the Buddha, "World-Honored One, how many aspects should we know regarding the characteristic of all-knowing wisdom?"

The Buddha said to the Bodhisattva Manjushri: "Good man! There are generally five kinds. First, when the sound of All-Knowing Wisdom appears in the world, it is heard everywhere without exception. Second, the attainment of the thirty-two marks of a great being. Third, the possession of the ten powers, which can sever all doubts of all sentient beings. Fourth, the possession of the four kinds of fearlessness in proclaiming the true Dharma, never being overcome by any other doctrines, and able to defeat all heretical views. Fifth, in the well-taught Dharma and Vinaya, the Noble Eightfold Path and the four stages of spiritual attainment are all clearly present. Because of such arising, such marks, such severing of the net of doubts, such invincibility and ability to overcome others, and such presence of the holy path and spiritual attainments—these five kinds are to be known as the marks of All-Knowing Wisdom."

"Good man! Such principles of valid cognition are established through direct perception, through inference, and through the authority of the sacred teachings. When characterized by these five aspects, they are considered pure and flawless."

What are the seven characteristics of impurity? First, the characteristic of finding similar examples elsewhere; second, the characteristic of finding dissimilar examples elsewhere; third, the characteristic of finding all similar examples; fourth, the characteristic of finding all dissimilar examples; fifth, the characteristic of finding examples through dissimilar analogies; sixth, the characteristic of not being perfectly real; seventh, the characteristic of teachings that are not properly purified.

If all dharmas are of the nature that they are cognized by the mind, this is called the "obtainable characteristic of universal similarity." If all dharmas have distinctions in nature, function, karma, causes, and effects, and according to each of these distinctions they are determined to be mutually different, this is called the "obtainable characteristic of universal dissimilarity."

Good man! If, in addition to this, within the characteristic of universal similarity and its examples, there exists any characteristic of universal dissimilarity, then because of this condition, the proposition to be established is not definitively proven—this is called the "characteristic of non-perfect reality." Likewise, if within the characteristic of universal dissimilarity and its examples, there exists any characteristic of universal similarity, then because of this condition, the proposition to be established is not definitively established—this is also called the "characteristic of non-perfect reality."

Because it is not perfectly real, it is not a well-observed and pure principle. Because it is not pure, it should not be cultivated. Furthermore, when an example introduces a characteristic through dissimilarity, or when a teaching is not expressed with pure and clear language, one should know that such nature is entirely impure.

"As for the principle of natural law—whether the Thus-Come One appears in the world or not, the nature of phenomena remains steadfast, abides in its own place, and constitutes the realm of reality. This is called the principle of natural law."

"Regarding the general and the specific: first, a single teaching is stated in general terms, and then, sentence by sentence, the distinctions are explained in detail, ultimately making it fully clear."

"The defining characteristic of intrinsic nature refers to what I have taught as the practices and conditions—the factors conducive to enlightenment, such as the four foundations of mindfulness. This is what is called their intrinsic nature."

As for the marks of its fruit: whether in the worldly or transcendent realm, the cessation of all afflictions, along with the merits and virtues arising therefrom in both worldly and transcendent spheres—these are called the marks of attaining that fruit.

"He who receives and teaches the signs refers to receiving them with the wisdom of liberation and extensively explaining them to others for their benefit. This is what is called the mark of receiving and teaching the signs."

"The characteristics of obstructing dharmas refer to the impure qualities that, in the course of cultivating the factors leading to enlightenment, act as hindrances. These are called the characteristics of obstructing dharmas."

"One who accords with the characteristics of phenomena refers to one who, in regard to those many activities, acts in accordance with them—this is called 'according with the characteristics of phenomena.'"

Regarding the characteristics of its faults, one should understand that they are precisely the shortcomings inherent in those obstructive factors—these are called the characteristics of faults.

"That which is called the mark of victory should be understood as the merits arising from all those favorable conditions—this is what is meant by the mark of victory."

Manjushri Bodhisattva then said to the Buddha, "I respectfully ask the World-Honored One to briefly explain to all bodhisattvas the profound meanings of the sutras, the discipline teachings, and the essential guidance on mantra that are unique and not shared with other traditions. Through understanding these unique meanings, may all bodhisattvas enter into the deep, hidden significance of all the teachings spoken by the Tathagata."

The Buddha said to Manjushri Bodhisattva, "Good man! Listen carefully now, and I will briefly explain the true meaning of the extraordinary mantra, so that all Bodhisattvas may deeply understand the profound words I have spoken."

"Good man! Whether defiled dharmas or pure dharmas, I declare that all of them are without any function, and likewise there is no personal self at all, because in every aspect they are devoid of intentional action. It is not that defiled dharmas are first defiled and then purified, nor that pure dharmas are first pure and then defiled afterward. Ordinary unenlightened beings, clinging to the coarse and heavy body, grasp at the distinctions of self-nature in dharmas and the personal self. Due to the causes of latent misconceptions and erroneous views, they conceive of a self and what belongs to the self. From these erroneous views arise such notions as 'I see, I hear, I smell, I taste, I touch, I know, I eat, I act, I am defiled, I am purified'—a host of wrong practices that turn in this way. If one truly knows this as it is, they can forever sever the coarse and heavy body, attain a state where all afflictions no longer abide, become supremely pure, free from all conceptual elaboration, resting on the unconditioned, with no further volitional action. Good man, know that this is called, in brief, the meaning of the uncommon dharani."

At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:

At that time, the great Bodhisattva Manjushri spoke again to the Buddha, saying: "World-Honored One, how should one understand the characteristics of the arising of the minds of the Thus-Come Ones (Tathagatas)?"

The Buddha said to the Bodhisattva Manjushri: "Good man! The Tathagata is not manifested through the arising of mind, consciousness, or awareness. Yet, the Tathagatas have a mind that arises without exertion—know that this is like a transformation."

Manjushri Bodhisattva asked the Buddha again, "World-Honored One! If the Dharma body of the Tathagatas is free from all exertion, and there is no exertion, how can mental activities arise?"

The Buddha told Manjushri Bodhisattva, "Good man! Because of the power of the skillful means and wisdom that were cultivated beforehand, a thought arises. Good man! For example, when someone falls into a deep sleep without intention, it is not that he makes an effort to wake up, but due to the power of what was done before, he wakes up again. Likewise, when someone is in the state of complete cessation, it is not that he makes an effort to arise from that state, but due to the power of what was done before, he returns from that state. Just as the mind arises again from sleep and from the state of complete cessation, so too, the Tathagata, due to the power of the skillful means and wisdom cultivated beforehand, should be understood as having thoughts arise again."

Manjushri Bodhisattva further asked the Buddha, "World-Honored One! Should the Tathagata's manifestation be considered as having a mind or as being without a mind?"

The Buddha said to Manjushri Bodhisattva, "Good man! It is neither a mind with intention, nor a mind without intention. Why? Because it has no mind of its own, yet it has a mind that relies on conditions."

Manjushri Bodhisattva then asked the Buddha, "World-Honored One! What is the difference between the Tathagata's practice and the Tathagata's realm?"

The Buddha told the Bodhisattva Manjushri: "Good man! What the Tathagata practices is, in all its aspects, the inconceivable and immeasurable virtues shared by all Buddhas, adorning the pure Buddha lands. What constitutes the Tathagata's realm is, in all its aspects, the five distinct categories. What are these five? First, the realm of sentient beings; second, the realm of worlds; third, the realm of phenomena; fourth, the realm of those to be tamed; and fifth, the realm of skillful means for taming them. These are known as the two kinds of distinctions."

Mañjuśrī Bodhisattva then asked the Buddha, "World-Honored One! When the Thus-Come One attains perfect enlightenment, turns the wheel of the true Dharma, and enters final nirvana—what are the characteristics of these three?"

The Buddha said to Manjushri Bodhisattva, "Good man, you should know that these three are all without dual characteristics. That is, they are neither about attaining perfect enlightenment nor about not attaining it; neither about turning the wheel of the true Dharma nor about not turning it; neither about entering great nirvana nor about not entering it. Why? Because the Buddha's Dharma body is ultimately pure, and the Buddha's manifested body constantly appears."

Mañjuśrī Bodhisattva then asked the Buddha, "World-Honored One! When sentient beings see, hear, and serve the manifested body and thereby generate merits, what is the Tathāgata's role in this connection?"

The Buddha said to Bodhisattva Manjushri: "Good man! The Tathagata is the cause and condition for that which is the object of focus. Moreover, those manifestations are sustained by the power of the Tathagata."

Manjushri Bodhisattva then asked the Buddha, "World-Honored One! If there is no distinction in cultivation, why does the Tathagata's Dharmakāya emit great wisdom light for all sentient beings and produce countless transformation bodies? Yet the bodies of liberation attained by Śrāvakas and Pratyekabuddhas do not have such manifestations?"

The Buddha said to the Bodhisattva Manjushri: "Good man, for example, just as sunlight and moonlight shine forth from the sun and moon—two kinds of crystal gems that possess fire and water properties—but not from other fire or water crystals, because these are sustained by beings of great power and by the collective karma of all beings. Again, just as a finely crafted precious jewel, carved by a skilled artisan, reflects images and patterns, while an uncarved one does not. In the same way, through the boundless realm of phenomena, through skillful means and wisdom, and through perfect cultivation and refinement, the Dharma body of the Thus-Gone One is formed. From this body shines forth the great light of wisdom and various manifestations of transformation bodies. This is not solely accomplished through the body of liberation alone—such a thing occurs in this manner."

Mañjuśrī Bodhisattva then asked the Buddha: "World-Honored One, you have said: 'Through the majestic power and sustaining grace of the Tathāgata and the Bodhisattvas, sentient beings in the realm of desire may be born into wealthy and noble families, such as those of kṣatriyas or brahmins, with complete human bodies, wealth, and treasures. Or they may be born in the heavens of the desire realm, the form realm, or the formless realm, where all bodily and material blessings can be fully attained.' World-Honored One, what is the hidden meaning behind these words?"

The Buddha told the Bodhisattva Manjushri: "Good man! The majestic power and sustaining grace of the Tathagata and the Bodhisattvas—whether through teachings or practices—can, in all circumstances, enable sentient beings to achieve complete physical well-being and material prosperity. Accordingly, they proclaim these teachings and practices to those who are suited to receive them. If anyone sincerely practices these teachings and follows these practices, they will find that their physical well-being and material prosperity are fully realized in every situation. However, if there are sentient beings who go against these teachings and practices, belittle or reject them, and also harbor thoughts of harming or anger toward me, then after their death, they will experience inferior physical conditions and material lack in all circumstances. Manjushri! Because of this, you should understand that the majestic power and sustaining grace of the Tathagata and the Bodhisattvas not only can bring about complete physical well-being and material prosperity, but can also, through the same sustaining power, lead sentient beings to experience inferior conditions and material lack."

"Manjushri Bodhisattva then asked the Buddha, 'World-Honored One! In the impure lands, what is easy to obtain and what is difficult to obtain? In the pure lands, what is easy to obtain and what is difficult to obtain?'"

The Buddha said to the Bodhisattva Manjushri: "Good man! In the impure lands, eight things are easy to obtain, and two things are difficult to obtain. What are the eight easy things? First, heretics; second, sentient beings who suffer; third, distinctions in the rise and fall of family lineages; fourth, committing various evil deeds; fifth, violating precepts; sixth, the unfortunate realms of rebirth; seventh, the lesser vehicles; eighth, bodhisattvas with inferior aspirations and practices. What are the two difficult things? First, the assembly of bodhisattvas with superior aspirations and practices; second, the appearance of a Tathagata in the world. Manjushri! In the pure lands, the opposite of the above holds true. You should know that the eight things are extremely difficult to obtain, while the two things are easy to obtain."

At that time, the Bodhisattva Manjushri said to the Buddha, "World-Honored One! In this profound teaching on the deep mysteries, what is the name of this discourse? How should I receive and uphold it?"

The Buddha addressed Manjushri Bodhisattva, saying: "Good man! This is called the definitive teaching of the Tathagata's accomplished deeds. You should uphold and honor this definitive teaching of the Tathagata's accomplished deeds."

When the Buddha expounded this definitive teaching on the Tathāgata's accomplished deeds, seventy-five thousand great bodhisattvas in the great assembly all attained the perfect realization of the Dharma-body and awakened to enlightenment.

Sutra of the Profound Secrets, Volume 5