The Buddha Speaks the Supreme Foundation Sutra (佛說無上依經)

Chapter 3: Bodhi

The Buddha said to Ānanda: "What is the Tathāgata's supreme, perfect enlightenment? All blessed Buddhas, dwelling in the realm free from defilement, have forever ended all hindrances and abide in a state of stillness, clarity, and purity—a transformed ground of awakened awareness.

This unsurpassed enlightenment is endowed with ten aspects. Listen with care.

1. The nature of enlightenment itself 2. The causes and conditions that give rise to it 3. The afflictions and obstacles it overcomes 4. The ultimate result it achieves 5. The actions and functions it performs 6. How it encompasses all qualities 7. The realm in which it operates 8. Its permanence and constancy 9. Its uniqueness, shared by no other path 10. Its nature, beyond thought and conception

"Ānanda, what is the intrinsic nature of enlightenment? The ten stages and ten perfections, cultivating the path of liberation in accordance with principle and measure, attaining a serene, clear, and pure transformed ground that is beyond the scope of śrāvakas and pratyekabuddhas—this is called the intrinsic nature of enlightenment. Ānanda, this realm that has not yet shed the shell of afflictions I call the supremely pure tathāgatagarbha. This is called the transformed support. It has four aspects: first, the cause for arising; second, the cause for cessation; third, the fruit of realized knowledge after thorough cultivation and reflection; fourth, the essence of the most pure dharma-realm.

What is meant by the cause for arising? It is the support from which the succession of tathāgatas arises in all worlds, the source of arising for the bodhi path. What is meant by the cause for cessation? Through this dharma, the fundamental categories of afflictions in three grades are utterly eradicated. What is the fruit of realized knowledge? Having directly and thoroughly penetrated the true suchness of what is to be known, one attains its fruition. What is meant by the essence of the dharma-realm? It is the manifestation of the most pure dharma-realm that extinguishes the bonds of all signs. Ānanda, these are the aspects of the transformed support. This transformed support constitutes the supreme enlightenment of the Buddha, the Bhagavān, and is therefore called the intrinsic nature of enlightenment."

"Ananda! There are four kinds of dharmas that serve as causes for attaining supreme enlightenment. What are these four? First, taking joy in and diligently cultivating the Mahayana Dharma. Second, cultivating Prajna Paramita (the perfection of wisdom). Third, cultivating the Samadhi Gate of Breaking through Emptiness. Fourth, cultivating the Tathagata's great compassion.

Ananda! There are four kinds of delusions that obstruct the fruit of enlightenment. What are these four? First, turning away from and rejecting the Mahayana Dharma. Second, clinging to the wrong view of a self. Third, fearing the suffering of birth and death. Fourth, not engaging in actions that benefit other beings.

Ananda! There are four kinds of supreme and unsurpassed fruits of enlightenment. What are these four? First, supreme purity. Second, true self. Third, wondrous bliss. Fourth, eternal abiding."

At that time, upon hearing the Buddha's words, Ananda rose from his seat in the assembly, bared his right shoulder, knelt on his right knee, bowed respectfully, touched the Buddha's feet with his head, and, with palms together, spoke to the Buddha in verse.

At that time, the World-Honored One exclaimed, "Excellent, Ananda! You have asked the Tathagata about such a profound and essential meaning, for the benefit of all beings, that humans and celestials might attain the path to peace and happiness. Now listen carefully, with wholehearted reverence and faith."

"Excellent, World-Honored One! We are happy and eager to hear."

The Buddha told Ananda, "In the world, there are three types of beings: those attached to existence, those attached to non-existence, and those unattached to either existence or non-existence. Those attached to existence are of two kinds: First, those who turn away from the path to nirvana, have no affinity for it, do not seek it, and instead delight in the cycle of birth and death. Second, those who neither aspire to nor revere my Dharma, and slander the Great Vehicle (Mahayana). Ananda, such beings are not my disciples. I am not their teacher nor their refuge. These people have already settled into blindness and ignorance, and will inevitably fall into a terrifying deep darkness. Entering a desolate wilderness, they tumble further into a thorny thicket of filth. Bound by the fetters of birth and death, they move toward their future destiny, trapped in the net of the icchantika, unable to free themselves.

Those attached to non-existence are also of two kinds: First, those who practice without skillful means. Second, those who practice with skillful means. Among those who practice without skillful means, there are two further types: One type consists of the ninety-six extreme heretical schools outside the Buddhist path, such as the Jirga and Pūraṇa groups. The other type exists within the Buddhist path—people who can generate faith but stubbornly cling to the view of self, loving no correct principle. I say these people are the same as those outside the path.

Moreover, there are arrogant people who, while in the true Dharma, observe emptiness yet give rise to the dual views of existence and non-existence. True emptiness directly points to the supreme, unified path of enlightenment and the pure gate of liberation, as clearly proclaimed and taught by the Thus-Come One. If someone generates a view of emptiness within this context, I say they are incurable.

Ananda, if someone holds a view of self as large as Mount Sumeru, I am neither surprised nor do I rebuke them. But if an arrogant person clings to the view of emptiness, even to the sixteenth part of a single hair, I do not permit it.

Those who practice with skillful means are also of two kinds: First, listeners (Śrāvakas) who cultivate only for self-benefit and cannot benefit others. Second, solitary realizers (Pratyekabuddhas) who bring little benefit to others, dwell in minor accomplishments, and are satisfied with little gain.

Those unattached to either existence or non-existence are beings of the sharpest faculties, cultivating the Great Vehicle. Such a person is not attached to birth and death like the icchantika, nor do they act without skillful means like the outsiders, nor act with the limited skillful means of the two lesser vehicles. How, then, do they practice? They see both the realm of birth and death and nirvana as a single, equal mark. They attain the correct path, and their minds rest peacefully there. They dwell in the pure nirvana that does not abide in any fixed place, move through birth and death without being defiled, cultivate great compassion as their foundation, and possess strong resolve and a steady, unwavering will."

The Buddha said: "Ānanda, if a person clings to the three realms of existence and slanders the Great Vehicle, they are called an icchantika, fallen into the realm of wrong views. If a person adheres to a path without conduct and without skillful means, they fall into the indeterminate group. If a person practices with conduct but without skillful means, they also fall into the indeterminate group. But one who neither clings to existence nor non-existence and cultivates the Middle Way belongs to the group of right views. Ānanda, aside from this person who cultivates the balance without clinging to existence or non-existence, there are four other types: first, the icchantika; second, the follower of non-Buddhist paths; third, the hearer; fourth, the solitary buddha.

There are four kinds of delusive obstacles that prevent them from realizing the supreme enlightenment of the Tathāgata's Dharma body. What are these four? Abandoning the Great Vehicle is the obstacle of the icchantika; to remove this obstacle, I teach that practitioners cultivate faith and joy in the true Dharma of the Great Vehicle. Clinging to false views of a self in all situations is the obstacle of the non-Buddhist paths; to remove this obstacle, I teach that practitioners cultivate the perfection of wisdom. Weariness and fear of suffering in the cycle of rebirth is the obstacle of the hearer; to remove this obstacle, I teach that practitioners cultivate the samadhi that shatters the concept of space. Being content with small acts of benefit for others but turning away from great compassion is the obstacle of the solitary buddha; to remove this obstacle, I teach that practitioners cultivate great compassion.

These four types of people have four kinds of delusion. To remove these delusions, I teach the four noble paths. Through these excellent paths, one can overcome the four inverted views and realize the supreme fruit of the Tathāgata's most wonderful Dharma body—the four perfect virtues."

"Ananda! All conditioned phenomena, such as form, are impermanent, yet beings perceive them as permanent. All phenomena involve suffering, yet beings perceive them as blissful. All phenomena are without a self, yet beings perceive them as having a self. All phenomena are impure, yet beings perceive them as pure. This is what is called inverted view. Observing conditioned phenomena as impermanent, suffering, without self, and impure is not inverted view. This is non-inversion. If one then considers the Tathagata's Dharma Body of wondrous qualities, that becomes inverted view. To remedy this inversion, I speak of the Four Virtues of the Tathagata's Dharma Body. What are the four? The first is the Perfection of Permanence, the second is the Perfection of Bliss, the third is the Perfection of True Self, and the fourth is the Perfection of Purity. Ananda! All ordinary people cling to the inner five aggregates and give rise to inverted views. Amidst impermanence they perceive permanence. Amidst actual suffering they perceive bliss. Amidst non-self they perceive a self. Amidst impurity they perceive purity. Ananda! Because the Tathagata's Dharma Body is the domain of all-knowing wisdom, the Hearers and Solitary Realizers cannot observe the Tathagata's Dharma Body. They practice what is inverted and cannot uproot it. Why is this so? The Tathagata's Dharma Body is the most supreme and permanent, and should be cultivated. Yet they abandon the cultivation of permanence and dwell in the cultivation of impermanence. The Tathagata's Dharma Body is the most supreme and wondrous bliss, and should be cultivated. Yet they abandon the cultivation of sublime bliss and dwell in the cultivation of suffering. The Tathagata's Dharma Body is the most supreme True Self, and should be cultivated. Yet they abandon the cultivation of True Self and dwell in the cultivation of non-self. The Tathagata's Dharma Body is the most ultimate purity, and should be cultivated. Yet they abandon the cultivation of purity and dwell in the cultivation of impurity. Because of this inverted practice, the path where Hearers and Solitary Realizers dwell is not the place where the path of the Four Virtues of the Tathagata's Dharma Body reaches. Therefore, the permanence, bliss, true self, and purity of the Dharma Body are not their domain. Ananda! If there are beings who trust the Tathagata's words and can perceive the Dharma Body's permanence, bliss, true self, and purity, such beings have no inverted view and give rise to true insight. Why is this so? Because the inverted practice in which Hearers and Solitary Realizers dwell is not the place where the path of the Four Virtues of the Tathagata's Dharma Body reaches. Therefore, the permanence, bliss, true self, and purity of the Dharma Body are not their domain."

"Ananda! If living beings trust the words of the Tathagata and can perceive the Dharma body as eternal, blissful, self, and pure, such beings have no inverted thoughts and give rise to true understanding. How is this so? Ananda! The Tathagata's Dharma body is the ultimate perfection of true eternity, bliss, self, and purity. If living beings contemplate the Tathagata's body through the excellent and sublime path, these beings move from light into light, from a place of peace to a place of supreme joy. They are the Tathagata's true children, cherished by the Buddha's mind, born from the Buddha's mouth, attaining the Buddha's realization, born from the Dharma, and obtaining a share of the Dharma's wealth. Ananda! Those of the icchantika class reject the true Dharma; their minds are deeply attached to the foul and putrid cycle of birth and death. To eliminate this delusion, I teach the practice of aspiring to the Great Vehicle; relying on this Dharma, they attain the purest fruit. Ananda! All heretics, clinging to false views of self, grasp and become attached; all phenomena such as form are without a self-nature because they are unconditioned. In all places, throughout the three times, the Tathagatas and what I teach alone is called the true self. These heretics cling to the inner five aggregates, giving rise to a view of self and experiencing mental peace and joy. To break this clinging, I therefore teach the practice of Prajnaparamita; relying on this Dharma, they attain the fruit of true self. Ananda! The hearers (Shravakas) fear birth and death; they take joy in the place where suffering ceases. To eliminate this attachment, I teach the practice of the samadhi gateway that breaks the concept of empty space; relying on this Dharma, they attain the complete fruit of perfection in worldly and transcendent bliss. Ananda! The solitary realizers (Pratyekabuddhas) cannot contemplate benefiting others; they do not dwell in harmony with living beings, but sit alone in thought, finding peace and happiness in their minds. To eliminate this attachment, I teach the practice of the Bodhisattva's great compassion; relying on this Dharma, they abide forever throughout the ten directions, dwelling for the sake of benefiting all beings, and attain the fruit of the perfection of permanence. Ananda! Through these four virtues, all Tathagatas truly embody the Dharma realm. They are not attached to existence or non-existence, like great empty space, cultivating the ultimate realm of emptiness, transcending the three times and abiding eternally in peace."

Ānanda, all Arhats, Pratyekabuddhas, and Great Bodhisattvas are hindered by four kinds of obstacles and thus cannot attain the four perfections (Pāramitās) of the Dharmakāya of the Tathāgatas. What are these four? The first is delusion regarding the conditions of birth; the second, delusion regarding the cause of birth; the third, the existence that leads to becoming; and the fourth, non-existence.

What is the delusion regarding the conditions of birth? It is the fundamental ignorance that sustains all actions, just as ignorance gives rise to karma.

What is the delusion regarding the cause of birth? It is the various actions produced by that fundamental ignorance, similar to the karma created by ignorance.

What is the existence that leads to becoming? It is the three types of birth by mental transformation (Manomaya-kāya) that arise from the conditions and cause of fundamental ignorance, like how the four kinds of clinging act as conditions and the karmas of the three realms act as causes, giving rise to the three realms of existence.

What is non-existence? It is the subtle, imperceptible decay and cessation of these three types of birth by mental transformation, akin to the constant birth, aging, and death within the three realms of existence.

Because fundamental ignorance is the basis for all afflictions and has not yet been eradicated, all Arhats, Pratyekabuddhas, and Bodhisattvas who have attained mastery cannot reach and see the complete purification of the defiled, turbid habits and foul odor afflictions, thus failing to attain the Great Perfection of Purity (Mahā-śuddha Pāramitā).

Because fundamental ignorance gives rise to subtle delusions and there remain unreal actions that have not yet been eliminated, they cannot reach and see the ultimate stillness and inactivity of the Great Self (Mahātman Pāramitā).

Because fundamental ignorance causes subtle unrealities, giving rise to karma free of outflows, and the aggregates born of mental transformation have not yet been exhausted, they cannot reach and see the ultimate cessation and detachment of the Great Bliss (Mahā-sukha Pāramitā).

If one cannot completely and eternally eradicate all afflictions, karmas, and the difficulty of birth, then the Tathāgatas abide in the realm of ambrosia (Amṛta-dhātu), where the death of transformation is cut off and the flowing ceases immeasurably; thus they cannot reach and see the ultimate, unchanging Great Permanence (Mahā-nitya Pāramitā).

"Ananda, there are four kinds of hardship within the three realms. First, the hardship of afflictions. Second, the hardship of karma. Third, the hardship of birth and its retribution. Fourth, the hardship of transgression and error.

The conditioned birth-and-death that arises from the abode of ignorance is like the hardship of afflictions within the three realms. The birth-and-death of causes and conditions that arises from the abode of ignorance is like the hardship of karma within the three realms. The birth-and-death of existence that arises from the abode of ignorance is like the hardship of birth within the three realms. The birth-and-death of non-existence that arises from the abode of ignorance is like the hardship of transgression and error within the three realms. This is how you should understand it.

Ananda, because these four kinds of birth-and-death have not yet been eliminated, the three kinds of mind-born bodies do not possess the transcendent fruits of permanence, joy, selfhood, and purity. Only the Dharma body of the Buddha is permanence, is joy, is selfhood, and is purity—the supreme perfection. You should understand this."

"Ānanda, know that the Tathāgata's Dharma-body possesses the great perfection of purity in two aspects: the inherent purity of self-nature is its universal characteristic, while stainless purity is its particular characteristic. The great perfection of selfhood is also to be understood in two aspects: firstly, it transcends all heterodox views and wrong attachments, going beyond the delusion of a self-view; secondly, it surpasses the mistaken principles of the two vehicles, going beyond the delusion of no-self. The great perfection of bliss is to be understood in two aspects: by severing the root of suffering's accumulation and freeing oneself from the bondage of habitual tendencies, one realizes the cessation of all suffering; this is because the aggregates born of intention are completely uprooted and eliminated. The great perfection of eternity is to be understood in two aspects: it neither diminishes the impermanent conditioned phenomena (thereby surpassing the view of nihilism), nor does it augment the eternal nirvana (thereby transcending the view of eternalism). Regarding conditioned phenomena as impermanent is called a nihilistic view, while regarding nirvana as permanent is called an eternalistic view. By overcoming these four afflictive hindrances, one reverses the four inversions, and true permanence, bliss, selfhood, and purity are realized as their genuine fruit.

"Ānanda! What are the matters that bring benefit to enlightenment? There are two kinds: first, the wisdom of non-discrimination; second, the wisdom that arises after non-discrimination. These two kinds of wisdom have two purposes: first, to accomplish self-benefit; second, to accomplish benefit for others.

What is self-benefit? Perfecting the liberated body and upholding the pure Dharma-body, eliminating the afflictions and all cognitive obstacles—this is called self-benefit. The wisdom of non-discrimination accomplishes this.

What is benefit for others? From the wisdom that follows non-discrimination, even until the end of the cycle of birth and death, without deliberation, one manifests two kinds of bodies and teaches the Dharma without end, without interruption, and without limit. This is done to liberate beings from the suffering of the three lower realms and to establish all beings firmly on the path of goodness, placing them in the three vehicles. This is called benefiting others.

Furthermore, self-benefit is inseparable from three qualities: first, freedom from defilement; second, all-pervasiveness; third, unconditioned nature.

Furthermore, benefiting others is inseparable from four qualities, as one rescues beings from falling into four states: first, false views, delusion, and doubt; second, the path of suffering and the lower realms; third, destroying the true teachings due to jealousy and resentment; fourth, greedily clinging to the lesser vehicle out of inferior intentions.

Ānanda! To cultivate these two matters—self-benefit and benefiting others—this is the work of enlightenment."

"Ānanda, what are the characteristics aligned with supreme enlightenment? Supreme enlightenment is the true nature, and nineteen qualities are associated with it: first, it is immeasurable; second, it is subtle; third, it is real; fourth, its principle is profound; fifth, it is invisible; sixth, it is hard to comprehend; seventh, it is permanent; eighth, it exists; ninth, it is peaceful; tenth, it is constant; eleventh, it is cool; twelfth, it is all-pervading; thirteenth, it is non-discriminating; fourteenth, it is unattached; fifteenth, it is unobstructed; sixteenth, it is adaptive; seventeenth, it is ungraspable; eighteenth, it is great purity; nineteenth, it is clear. These nineteen qualities never depart from supreme enlightenment, therefore they are called the qualities aligned with enlightenment.

Ānanda, what is the domain where enlightenment unfolds? Three principles reveal the three bodies: first, the principle of profound depth; second, the principle of vast scope; third, the principle of all-encompassing virtues.

Ānanda, the first body is endowed with five characteristics and five qualities. What are the five characteristics? First, it is unconditioned; second, it is indivisible; third, it transcends both extremes; fourth, it is free from all obstructions; fifth, its nature is inherently pure. What are the five qualities? First, it is immeasurable; second, it is countless; third, it is inconceivable; fourth, it is unique; fifth, it is utterly pure.

The second body emerges as the pure flow of the Dharma body, embodying all the boundless virtues of the enlightened ones, with great wisdom and compassion as its essence. It is endowed with five qualities: first, it is free from conceptual distinctions; second, it operates without effort; third, it responds to beings' needs and benefits them; fourth, it is inseparable from the Dharma body; fifth, it is ever-present and never abandons beings.

The third body appears as the pure outflow of wisdom and compassion, with physical form as its essence. It is endowed with four groups of qualities: first, the thirty-two major marks; second, the eighty minor signs; third, majestic dignity; fourth, spiritual power. Through these, it skillfully responds to the diverse inclinations, natures, and actions of beings. In impure lands, it manifests various stories of past lives: it may appear ascending to the Tusita Heaven, descending from that heaven, entering a mother's womb, being born, experiencing youth, mastering the eighteen fields of knowledge, enjoying amusements in the royal gardens, renouncing the world, practicing austerities, approaching the seat of enlightenment, attaining Buddhahood, turning the wheel of the Dharma at Varanasi, or entering final nirvana in the Sala grove. It reveals such countless events, continuing until the very end of the cycle of birth and death.

Ānanda, the supreme enlightenment encompasses all three bodies completely; therefore, this is called the domain where enlightenment unfolds.

“Ānanda, what is the eternal nature of unsurpassed enlightenment? This eternal nature has two contributing factors: first, it is neither arising nor ceasing; second, it is inexhaustible and endless. This is what is called the eternal nature of enlightenment.”

"Ananda, what are the distinctive characteristics of the Unsurpassed Perfect Enlightenment? Its distinctness is twofold: First, it is unknowable—ordinary beings, hearers, and solitary realizers cannot penetrate it, for it lies beyond their realm. Second, it is unattainable—no one can achieve it except the Buddha alone. This unique quality has five aspects: one, the principle of Suchness is profoundly deep; two, it is steadfast and unmovable in its freedom; three, it is contained within the pure, undefiled realm; four, it is unobstructed in all spheres of knowledge; five, its purpose of benefiting sentient beings is perfectly fulfilled. These are called the distinctive characteristics of Enlightenment."

"Ananda, what makes supreme enlightenment inconceivable? There are six reasons: first, it transcends the realm of language; second, it belongs to the ultimate truth; third, it lies beyond conceptual thought and analysis; fourth, it cannot be grasped through metaphors or analogies; fifth, it is the highest principle among all phenomena; sixth, it cannot be established within the categories of birth-and-death or nirvana. These are the reasons why supreme enlightenment is inconceivable."

"Ananda, how is the Supreme Perfect Enlightenment of the Tathagata inconceivable? Ananda, all Tathagatas dwelling in the state of Supreme Perfect Enlightenment are grounded in five causes and conditions that are inconceivable. What are these five? First, their intrinsic nature; second, their location; third, their abiding; fourth, their unity and diversity; and fifth, their beneficial activity. Ananda, how is the intrinsic nature of the Tathagata's Enlightenment inconceivable? The form itself is not to be found as the Tathagata, nor is the Tathagata to be found apart from form. The same holds for sensation, perception, mental formations, and consciousness. The element of earth is not to be found as the Tathagata, nor is the Tathagata to be found apart from the element of earth. The same holds for the elements of water, fire, and wind. The sense organ of the eye is not to be found as the Tathagata, nor is the Tathagata to be found apart from the sense organ of the eye. The same holds for the sense organs of the ear, nose, tongue, body, and mind. Existence itself is not to be found as the Tathagata, and non-existence is likewise. This is called the inconceivability of the intrinsic nature of Enlightenment.

Ananda, how is the location of the Tathagata's Enlightenment inconceivable? The Tathagata dwelling in the realm of desire is inconceivable, and being apart from the realm of desire is also inconceivable. The same holds for the realms of form and formlessness. The Tathagata dwelling among humans is inconceivable, and being apart from humans is also inconceivable. The same holds for the six realms of existence. The Tathagata dwelling in the east is inconceivable, and being apart from the east is also inconceivable. The same holds for the ten directions. This is called the inconceivability of location.

Ananda, how is the abiding of the Tathagata's Enlightenment inconceivable? Ananda, the Tathagata's abiding in peaceful joy is inconceivable. The Tathagata's abiding in stillness is inconceivable. The Tathagata's abiding with a mind is inconceivable. The Tathagata's abiding without a mind is inconceivable. Likewise, the Tathagata's abiding in the Brahma abodes, the noble abodes, and the Tathagata's abiding itself are all inconceivable. This is called the inconceivability of abiding.

Ananda, how is the unity and diversity of the Tathagata inconceivable? The Tathagatas of the past, present, and future all dwell in one single place. What is that one place? It is the naturally pure, undefiled realm of reality. Whether we think of the Tathagatas as one or as many is inconceivable. This is called the inconceivability of unity and diversity.

Ananda, how is the Tathagata's beneficial activity inconceivable? All Tathagatas share the same realm of reality. Their wisdom, spiritual power, diligence, and majestic virtue are all equal. They dwell in the pure, undefiled realm of reality. Based on this, all Tathagatas undergo a transformation, enabling them to bring immeasurable benefit to sentient beings. This is called the inconceivability of beneficial activity.

Furthermore, there are two types of inconceivability. First, that which cannot be expressed in words, as it lies beyond the realm of language. Second, that which transcends all worlds, as there is nothing in the world that can serve as a comparison. This is what is called inconceivability.

Moreover, suchness—its original essence was never defiled, nor will its final state ever be stained. This is inconceivable. Ananda, this is what is meant by the inconceivability of Enlightenment."

The Buddha Speaks the Supreme Reliance Sutra, Volume 1