2 #eREe The Demonstration of the Inconceivable State of Buddhahood ‘Thus have I heaed, Once the Buddha was dwelling in the gatden of Andthapiq- dada, in the Jeta Grove neat Sevasl, accompanied by one thousand monks, ten thousand Bodhisatva-Mahisativas, and many gods ofthe Realm of Desire and the Realm of Form, 'At that time, BodhisatvaeMahisatova Mafuse and the god Suguna were both present among the assembly. The World-Honored One told Mafijuéri, “You nthe profound sate of Buddhahood for the cesta beings andthe to the Buddha, “So be it, World-Honored One. If good men to know the state of Buddhahood, they should know chat i is not a state of the eye, the ear, the nose, the tongue, the body, or the mind; nor state of forms, sounds, scents, tastes, textures, or mental objects, World suddhahood. This being the case, what 4s attained by the Buddha?” he state of emptiness, because all views are equal. It is the state of wishlessness, ‘The Buddha said, “The absence of thought is the state of the uncondi- tioned.” ‘otra 38, Talshd 310, pp. 566-571; translated into Chinese by Bodhiruc28 ON Enpriness Masjusi suid, “World-Monored One, if the states ofthe unconditioned and so forth are the state of Buddhahood, and the state of the unconditioned is the sence of thought, then on what basis i the state of Buddhahood expressed? If there is no such basis, chen there i nothing tobe sai and since there i nothing (O be std, nothing can be expresed. Therefore, World-Honored One, the sate of Buddhahood isinexprssible in words.” ‘The Buddha asked, "Maijusr, where should the stare of Buddhahood be sought?” ‘Maijutt answered, “It should be sought right in the defilemens of sentient defilements of sentient beings are inapprehen~ yond the comprehension of Srivakas and Pratye- ed the state of Buddhahood.” “Does the state of Buddhahood increase or neither increases nor decreases.” ‘The Buddha asked, "How can one comprehend the basic nature of the defilements of all sentient beings?” state of Buddhahood neither increases nor decreases, so by their dhabood. World-Honored One, if the nature of the defileme from the nature of the state of Buddhahood, then it could not be said ¢ ‘Buddha abides in the equality of all things. It is because the nature of the d ‘ments is the very natute of the state of Buddhahood thar the Tathagata is said to abide in equality.” The Buddha asked further abides?” “As L understand it, che Tat ‘which those sentient beings who act wi ‘The Buddha asked, “In what eq the three poisons abide’ “They abide in the equality of emptiness, signlessness, and wi ‘The Buddha asked, “Maijuéri, in emptiness, how could there be desire, hatred, and ignorance?” ‘Mafijusti answered, “Right in that which exists there is emptiness, wherein Uesice, hatted, and ignorance ate also found.” "The Buddha asked, “In what existence is there emptiness?” “Emptiness is said to exist [only] in words and language. Because there is ‘emptiness, there are desire, hatred, and ignorance. The Buddha has said, ‘Monks! what equality do you think the Tathagata sgata abides in exactly the same equality in desite, hatred, and ignorance abide.” ddo those sentient beings who act with Nonatising, nonconditioning, nonaction, and nonorigination all exist. If these did not exist, then one could not speak of arising, conditioning, action, and and nonorigination, one can speak of the existence of arising, cor ‘Tue INconceivaate Stave oF Buopanoon 29 zr ofgaion” Simi, Wel Honoed One, if the wee 9 emptin Signesnes or winless, one could not speak of dese, hatred, ignores of other ideas.” i an : ‘The Buddha ssid, “Manju, ith ithe case hem it mst be, a you sid, that one who abides in the dfilemnts abides in emptiness.” Matjul sd, “Work-Honored One, i mediator socks emptiness apart char dfs from che delement? he contemplate he deflements as emptiness he is said to be engaged ce Ee "The Baha a or abide them? Mi ing that defitemer existence or nonexistence. Why’ ‘The Buddha asked, “Manju use he clearly comprehends all dharmas. j, what should one rely upon for right prac He who practices righly eis upon nothing" The Buddha scked, “Does he not praieacordng tothe pu fhe prices in acordance with snthing hi patce wil he condoned A conditioned pac snot one of equa. Why? Becuse avin, abiding, and pevising.” "hve Bhs aked Matt "Are thre any extgories in the uncond- toned? Majd answered, "Wosd-Honored One, if there were categories inthe uncondioned the he unconditioned would We conditioned and would ne longer be the unconditioned The Buddha sid "If the unconditioned canbe reaized by stn, then thre is such a thing as the unconditioned; how can you say there are no categories in isnot exempt from “Things have no categories, and the saints have transcended categories. That is why I say there are no categories ‘The Buddha asked, "Maijus hood?” would you not say you have attained saint- uppose one asks a magically hood?” What will be30 On Emeriness Ihave, so I have.” fons, why do you ask me whether or not | have things are attained sainthood?” “The Buddha asked, “Mafijusri, what equality in the three vehicles have you realized?" “[ have realized the equality of the state of Buddhabood.” “The Buddha asked, “Have you attained the stare of Buddhahood?” “If the World-Honored One has attained ‘Thereupon, Venerable Subhiti asked Mai tained the state of Buddhahood?” Marj asked in turn, “Have you artained anyehing in the state of Sravakar hood?” Subhati answered. “The liberation of a saint is neither an attainment nor 2 5, s0 it i. Likewise, che liberation of che Tathagata is neither Subhiti said, “Maajudel, you are not taking care of the novice Bodhisattvas in teaching the Dharma this way.” "Mafjui asked, “Subhiti, what do you think? Suppose 2 physica ing care of his patients, does not give them acrid, sour, bitter, oF astringent , js the case with a teacher of the Dharma. If, in taking care of others, he fears that they might be frightened, and so hides from them the s of the Dharma and instead speaks co them then he is causing sentient beings to suffer [ stead of giving them health, peace, bliss, and nirvina varma was explained, five hundred monks were freed of at- to any dharma, were cleansed of defilements, and were liberated in mind eight thousand devas left its of the mundane world far behind and attained the pure Dharma-eye thats ugh all dharmas; seven hundred gods resolved to attain supreme enlightenment and vowed: “In the future, we shall attain an eloquence like that of Mail , “Do you not explain the Dharma of the Subhti asked, “Are you ‘Supremely Enlightened One?” “1 am a Seivaka, but my unde others. 1 am 4 Pratyckabuddha, but 1 do not abandon great comps vaka, a Prtyekabuddha, or a Worthy One, 2 1g does not come through the speech of jon or fear I do not anything. Iam 2 Worthy One, a Supremely Enlightened One, but igive up my original vows.” Subhii asked, “Why are you a Seavaka? ‘Tue Inconcewvants Stare oF Buopuauoop 31 “Because {cause sentient beings to hear the Dharma they have not heard” ‘Why are you a Pratyeksbuddha?” sage emt toenail eamehend the depends ergot of all dhar- “Why are you 2 Worthy One, a Supremely Enlightened One?” realize that all things are equal in the dharmadhitu.” “Mafjuse, in what stage do you really abide?” “L abide in every stage.” et Subhiti asked, "Could it be that you also abide in the stage of ordinary people?” “Maat said, “I definitely abide in the stage of ordinary people.” implication do you say so?” by nature.” where are such dharmas as the as, and Buddhas established?” tration, consider the empty space in the ten the southern space, the western did you emerge from ic after you entered uous one, you should know that this is 2 manifes- tation of the wisdom and ingenuity of a Bodhissttva, He truly enters the realiza- tion of sainthood and becomes separated from sarhsira; then, as 2 method to save 1 beings, he emerges from archer plans to harm a bitter enemy, but ness for the enemy, he shoots an arrow at him, The son shouts, "I have done nothing wrong. Why do you wish to hi A 1a wish to harm me?’ At once, the archer, who is swift-footed, dashes toward his son and catches the sow before it does any harm. i. ke this: in order co train and subdue Seivakas and Pratyckabud- 1s, he attains nirvina; however, he emerges from it and does not fall into the stages of Srivakas and Pratyekabuddhas, That is why his sta Buddha-stage.” : See ee isked, “How can a Bodhisattva attain this sage?” Bodhisattvas dwell in all stages and yet dwell no- where, they can attain this stage. eit they can discourse on all che stages but do not abide in the lower they can attain this Buddha-stage. me “If they practice with the purpose of ending the afllicions of all sentient32 ON Ewpriness fhe dharmadhatu; if they abide in the if they cemain in sansa, but re- Je vows ate fulfilled —then beings, bur [realize] there is no ending in d ‘unconditioned, yet perform conditioned 2 gard it as 2 garden and do not seek nirvana before a they can attain this stage. “If they realize ego Jessness, yet bring sentient beings to maturity, they can red Jeve the Buddha-wisdom yet do not generate anger oF ha cy =) in this stage. ne sore ye hs whe arr fx dn who sk a on hg ey a8 8 OSE 2 a a en ors yr ase NP savage” et of oth aneva are very difficule for so itis, as you say. Bodhisatvas perform deeds in fly dharmas.” i} me how they transcend the mundane Maijuset said, the mundane world but transcend wor ‘Subhiti said, “Mafjusr, please tel se what we call the mundane foam, the Of form has the nature of accumulated foam, ‘ea bubble, the aggregate of conception has the vis har he mature of holo plan ms ssion. Thus, one should said, “The five aggregates cons he is not she transcends the mundane world he basic nature of the five aggregates is empress there is neither ‘T nor neither grasping nor mg nor abandoning, there is no attachment. ds the mundane world. eat nature emptin “rine there dtl “Tandoning If hve ener ‘Ta, pee ot atacment on ase Ss Se ae shue the ve ggeg along 9 cures md cones 1 an and condo, hy ona lang 0 ons he, They cons thers thy have no owe he ave no 2 na ang enter, threo asin, tse NO coi ion is the practice of rel jious devotees. Just as 2 han on taal mets noob, 50th Bodhr sesatpe mundane woe ‘contention, and noncont ‘moving in empty space tou fattvas who practice the equality of em ‘Tue INconceivasie State oF BuppHAHooD 33 “Mor merge in the dharmadha re no elements no Realm of ‘of worldly beings. If they do not abide in anything, they transcend the mundane world." ‘When this Dharma of transcending the world was explained, two hundred ended all cheir de mind. One by one they took off their upper garments to offer 10 rng, “Any person who docs not have faith in or understand this chieve nothing and realize nothing.” ‘Then Subhiti asked chese monks, “Elders, have you ever achieved or real~ ined anything? The monks replied, ” ‘Subhiti asked, “Elders, acc and realization cause you to say 5 ‘The monks replied, “Onl to your understanding, what achievement the Buddha, the World-Honored One, and Mai Justi know our achievement and realization, Most virtuous one, our understanding. is: those who do not fully know the natute of suffering yet claim that suffering should be comprehended are presumptuous. Likewise, if they claim that the cause ‘What is the nature of suffering? It is the very nature of nonatising. The same is truc concerning the characteristic of the cause of suffering, the cessation of suffering, and the path leading to the cessation of suffering. The nature of nonatis- ing is signless and unattainable. Init, there is no suffering to be known, no cause of suffering to be eradicated, no cessation of suffering to be realized, and no path 0 be followed. Those who are not frightened, ig these Noble Truths are not presumptuous. ified are the presumptuous ones.” the World-Honored One praised the monks, saying, “Well said, profound34 ON Empnivess Dharma during the era of Kityapa Buddha, Because they have practiced this profound Dharma before, they are now able to follow it and understan ‘mediately. Simi those who hear, believe, and understand this profound teaching in my era will be among the assembly of Maitreya Buddha in the faure.” ‘Then the god Suguna ssid to Maijusti, “Virtuous one, you have repeatedly taught the Dharma in this world. Now we beg you to go to the Tusita Heaven. For a long time, the gods there have also been planting many good roots. They will be able to understand the Dharma if they hear it. However, because they are attached to the pleasures [of their heaven], they cannot [leave their heaven and} ‘come to the Buddha to hear the Dharma, and consequently they suffer a great loss.” Maaijus guna and all the Tusita Heaven, There they saw immediately performed a miraculous feat that caused the god Su- 8 in the assembly to believe that they had arrived at the palace of , woods, magnificent palaces and man- igs and windows, high and spacious rwenty- flowers covering the ground, storied towers wit jews the palace of the Tusita Heaven ‘you please teach us the Dharma?” lor go anywhere. jjuér’s miraculous feat that causes you to see yourself in the palace of the Tusita Heaven.” ‘The god Suguna said to the Buddha, “How rare, Workd-Honored One! Masijusei has such 2 command of samai 15 power that in an instant he has caused this entire assembly to appear to be in the palace of the Tusta Heaven.” miraclous yowe? imei and magnificent Ganges and cate them to appe in one Buddha. He can hit up the Buddhaands below ous, which a ov mamroun athe sands fd Ganges and pot them in te mpey spt om top ofthe Bodh nde above ou tach re alo as numetous 8 the sans ofthe Ganges, He can pall che water of the four great oceans fal the Buddhas int snl pore without making the tua begs in fel crowded or temoving them fom the as, He en pat Sie Mount Somers ofall the wor into mustard sed, ye the gods othe cunts wl fel hat they ae sl living in hei wn paces. He ean pee Caner bigs ofthe five planes of exence ofall the Baddh-ands on hi pl, tn cose tem to see al nds of exe motel objec sch 3 ose vale ‘Tue INCoNcEIVAaLE Stave OF BuopHAHOOD 35, in delightful, magnificent countries. He can gather all the fires of all the worlds into a piece of cotton. He can use a spot as small as a pore to eclipse completely every sun and moon in every Buddha-land. In short, he can accomplish whatever hhe wishes to do."* ‘Ac that time, Paplyan, the Evil One, transformed himself into a monk and “World-Honored One, we wish to see Mafijuse perform such ‘miraculous feats right now. What is the use of saying such absurd things, which ‘The World-Honored One told Mafjuéri, “You should manifest your mirac- ulous power right before this asse Maiijusei entered the Sam: can perform such miraculous feats and open a daor to the Dharma for the world.” ‘Thereupon, the Evil One, inspired by Maajuse’s zwesome power, ssid “World-Honored One, how wonderful itis that Maijusei possesses such great, amirsculous power! And the members of this assembly, who now understand and have faith in the Dharma through his demonstration of miraculous feats, are also marvelous, World-Honored One, even if there were as many demons 25 the sands ‘of the Ganges, they would not be able to hinder these good men and good women, who understand and belive inthe Dharma “, Pipiyin the Evil One, have always sought opportunites to oppose the Buddha and co create turmoil among sentient beings. Now I vow that, from this day on, 1 will never go nearer than one hundred leagues away from the place where this doctrine prevails, or where people have faith in, understand, cherish, receive, read, recite, and teach it “However, World-Honoted One, some of my kindsed are determined to distract the devotees’ minds so as to destroy the Dharma of the Tathigats. 1 will chant the following dhir devotees can vanquish these demons. If good ‘men of good women read, write, and recite this incantation, or teach it to others, the celestial demons will benefit and will, in return, cause the teachers of this Dharma to fel joyful in body impeded eloquence and dhs bedding, oF medicine,” Then he utered the incantation and not to lack services, food and drink, clothing, “TADYATHA AMALA VIMALE STHITATVE AKALAVANIR- JITASATRU JAYE JAYAVATI BHUTAMATISAME SVANATI APHUME BUSUME ADHIRE AGEMAKHE KHAKHEYISILE AGAMEPHULELA PHULAPHULE PHASUME SUSUMA DHID-36 On Emoniness HIRE ANAVANATE STHITATE KRITARATE KRITABHIDHYE PIROCATANA SADDHARMABHANAKOSYA SUTRATRASY- ADHARIKA ABHRABUGATA IVASUURYASVAHA.”* ‘Then, Papiyin said, “World-Honored One, if good men or good women accept this dhirani wholeheartedly and chant it with concentration, they will be protected by gods, dragons, yaksss, gandharvas, asuras, garudas, kinnaras and ‘mahoragas, and no evil demons will be able to take advantage of them.” ‘When Papiyan the Evil One spoke this incantation, quakes of six kinds ‘occurred in the billion-world universe. ‘The World-Honored One then told Paplyan the Evil One, “Wonderful, ‘wonderful! You should know that your eloquence is a manifestation of Mafjuse's miraculous power.” ‘When Mafjusri was revealing his miraculous power and Ppiyin the demon thirty-two thousand gods resolved to attain supreme cenlightenme ‘When the Buddha finished teaching this sitra, the god Suguna, Elder Anan- da, and all the humans, gods, dragons, gandharvas, asuras, and so forth, were Jjubilane upon hearing what the Buddha had taught. NOTES 1. Our text reads, “Becatne {cause sentient beings to believe in and awaken to the dnarmadhsty.” Howev slevant tothe above question. We have adopted another version here (Taishs 340, p. 109), slated by + Bodhiruc who may have lived more ‘than 100 years before this Bodhiruci, or perhaps i dhe same person. [3 This refers to the doctrine of original or inherent Buddha-nature which states that irvdna-—but that our enlightenment is obseured ransliteration system or alphabet but upon the pronunciation of| not welhnigh impossible, to accurately recon 3 Hwee ee Flawless Purity: A Dialogue with the Laywoman Gangottara “Thus have I heatd. Once the Buddha was dwelling inthe garden of Anithapin- dia, inthe Jets Grove eae Sev 2 lnywoman named Gagottar came fom hee dwelling in Sevan to see the Buddha She prostate here with her head a the Bushs ‘The Wotld-Honored One asked Gaigttari, "Where do you come from?” ‘The laywoman asked the Buddha, “World-Honored One, if someone were to ask a magialy produced being where he came from, how should the question be answered?" comes nor goes, which he comes?” ‘Then the laywoman asked, “Is it not true that all things are illusory, like magic?” ‘The Buddha said, *Yes, indeed. What you Garigotcari asked, where I came from’ Honored One told her, “A magically produced being does not nor to heaven; nor does he attain nirvana ce from magic, why did you ask me my own body were different from a 1n I could speak of going to the good or miserable planes of existence, or of attaining nirvina. I see no difference, though, between ‘otra 31, Tash8 310 pp. $49-550; translated into Chinese by Bodhivuc38 On Esertiness my body and a magically produced one, so how can | speak of going to the good lr miserable planes, or of attaining nirvina? “Furthermore, World-Honored One, nirvana's very nature is such not reborn in the good or miserable planes, nor does it experience pati perceive that the sume is true of my own nature. The Buddha asked, "Do you not seek the Gaagottard asked in turn, come into being, how should ic be answer ‘The Buddha replied, “That which has never come into being is nirvina te of nirvina?” were put to one who had never vina?” th nirvina, why did you ask me, ‘Do you not seek the state of nicvina? “Furthermore, World-Honored One, if a magically produced being asked another magically produced being, ‘Do you not seek the state of nirvina?’ what ‘would the answer be?” The World-Honored One told hee, “A magically produced being has no tachments [and thus seeks not “Does the Tathigata’s very question stem from some 1e World-Honored One told her, “I rased the question because there are in this assembly good men and good women who can be brought to maturity. | am frce of mental attachments. Why? Because the Tathigata knows that even the names of things are inapprehensible, let alone the things themselves or those who seek nirvana.” Gafgottari ssid, “If s0, why all the accumulation of good roots for the attainment of enlightenment? {The Buddha replied,] “Neither Bodhisattvas nor their good roots can be apprehended, because in the Bodhisattvas' minds there is no discriminative thought a8 to whether they are accumulating good roots or not.” 3 asked, “What do you mean by ‘no discriminative thought?" Honored One answered, “The absence of discriminative th thinking, Why? Because in th is inapprehensible, let alor inapprehensible, is called incon- neither pure nor impure. Why so? things are as empty and unimpeded as ceivable. It cannot be grasped Because, as the Tathigata always teaches, space.” Gangottardinguited, * Honored One speak of form, [eighteen] elements; the [twel ‘empty space, why docs the World- |. and consciousness; the inks of dependent origina- Fuawuess Puary 39 ‘The Buddha told Gaigoward, “When I speak of a ‘sel’ for example, al- though I express the concept by a word, actually the nature of a ‘sll is inap- prehensible. | speak of form, but in realty the nature! of form is also inappre- is with the other [dharmas), up to nieviga. Just as we cannot fon who cultivates pure conduct in accordance with jing can be apprehended, deserves to be called a arrogant say that they have apprehended be firmly established in genuine pure conduct. id doubtful when they hear this profound yemselves ftom birth, old age, sickness, i they cannot be Such arrogant people will hich can stop the rounds of sarhsira. However, some views, will hate those Dharma-masters, and will con- the hells for that.” is profound Dharma which can stop the Gaiigottari asked, “You spea rounds of satisira.” What do you mean by is to aged or destroyed. Hence, it is called the Dharma that can stop the rounds of sarhsdra.” ‘Then the World-Honored One smiled graciously and emitted from his fore head biue, yellow, ted, white, and crystalline lights, The lights illuminated all the numerous lands, reaching as high as the Brahma Heaven, chen returned and ‘entered the top of the Buddha's head Seeing this, the Venerable Ananda thought to himself, “The Tathagata, the Worthy One, the Supremely Enlightened One, does not smile without a reason.” Joined his palms toward the Buddha, inquiring, “Why did the Buddha st |The Buddha replied, “I recall that, inthe past, a chousand Ta | {ugh this Dharma here, and each of those assembles was als led by a laywom: A. After hearing this Dharma preached, the laywoman and all lef the household life. {ln vime,] they entered the nirvina without residue.” Ananda asked the Budd | how should we accept and up “What name should be given to this satra and40 ON Emeriness kinds of wonderful celestial lowers and scattered them upon the Buddha, saying, “Rare indeed is this laywoman, who can converse fearlessly with the Tathagata on equal terms, She must have served and made offerings to countless Buddhas, and planted good roots of every kind in their presence.” ‘After the Buddha had finished speaking this sotra the laywoman Ga and all the gods, humans, asuras, gandharvas, and so forth wer the Buddha’s teaching. They accepted it with faith, and began ro follow i with veneration. 1, The word ‘often rendered 2 residue long 280, ‘According to the Hinayina €& > question is almost impossible to answer, ‘fone enters nitvina without residue ope never returns tothe ihe occasion of a Dharma preaching i looked upon a5 + and a petson who has entered nirvina may strated by the mous story of the Horner, trans, The Midile Length Say when he refused to answer the question whether after pain A semxze How to Kill with the Sword of Wisdom ‘Thus have I heard, Once the World-Honored One was dwelling on Mount Grdb- [Also in the assembly at that time were sixty thousand devas, led by the Four Deva Kings; the deva kings of the Heaven of the Thirty-Three; and Brahma, master of the Sahi World, Present, too, were the devas Well-Abiding Mind, Virtue, and Great Este, leaders of thirty thousand devas who had long been abiding in the Bodhisutwva-path; twenty thousand asura kings; . . . and sixty thousand great dragon kings, . . . all of whom had also been abiding in the Bodhisats Path. In addition, innumerable gods, dragons, yaksas, . monks, ‘nuns, laymen, and laywomen joined the assembly When the World-Honored One, surrounded by the assembly of countless hundreds of thousands, was teaching the Dharma, Bodhisattva-Mahisatevs Mai jut, in his dwelling place, had entered the Samiahi Devoid of Contention and Sotrs 36, Ta42 OW Empriness Rising from the samadhi, Matjuser though innumerable worlds, only one Buddha, a Tathigata, a Worthy One, 2 Perfectly Enlightened One, appears, and such a one appears as rarely a8 the blossoming of an ‘udumbara flower. Therefore, the Tathigatas, the Worthy Ones, the Perfectly En- lightened Ones, are most extraordinary in the worlds and their appearance is very tunusval, The Dharma they teach can end rebirth and [satiric] existence and lead to the ultimate quiescence of nirvana; this is inconceivable, apart from discrimina- tion, very profound, incomparable, and difficult to comprehend or fathom. If ‘Buddhas did not come into the worlds, sentient beings would be unable to hear the jined, and their sufferings would be interminable. Therefore, now I should go to see the Tathigata, che Perfectly Enlightened One, and ask him about the Dharma, so that sentient beings may achieve good roots, and so that all those ‘who tread the Bodhisattva [-path] may have no doubt about the very profound, inconceivable Buddha-Dharmas and may attain the enlightenment of the Buddha ‘Since the sentient beings in the Sah World are full of desire, hatred, and ignorance; cdo not perform white dharmas; are obtuse, deceit, rogant, and conceited; keep Buddhas at the Saringhs Id cause them to hear the very profound, wonderful Dharma explained so t - in [each of] those infinite, 1¢ Buddhas teaching the Dharma in the worlds in the directions as numerous as the sands of the Ganges were asked by their res disciples, “World-Honored One, why does this great, auspicious light appear the world? World-Honoted One, we have never heard of or seen such pure, subtle light. World-Honored One, what light is this, which causes us t0 be over~ ‘whelmed by great joy and to be pure in mind? What is this sentient beings from desire, hateed, ignorance, and other defilements, so that they stop doing evil? World-Honored One, who cmits this light and by whose power does it appear here?” When the disciples? asked these questions, their World- Honored Ones kept silent and gave no answer. ‘Ac that time, in the worlds in the ten directions, all kinds of sounds, such as the sounds of devas, dragons, yakgas, gandharvas, asuras; . . . of humans and nonhumans; of elephants, horses, and other animals were hushed. The sounds of Tue Sworn oF Wispom 43 wind, fire, water, sea waves, music, an the singing of hymns were also hushed by the power of the Buddha. All was in silence. ‘Then, the disciples of the Buddhas in the worlds in the ten directions asked their eespective Buddhas again, “World-Honored One of great kindness, may you, in order to show pity for and give peace, happiness, and benefit to all devas and humans, explain to us the oxgin of this light and why it can lle sminate all Buddha-lan ‘The Buddha in the worlds of] the een directions gave the same answer, in the same pure voice which is possessed by all the Tathigatas, as numerous as the sands of the Ganges, rections. They all answered as if only one Tathigata spoke, When che Buddhas answered their respective disciples , superior good roots cana patience, vigor, meditation, and wisdom.” All such practices [as 3 are caused by this light and ate also accomplished by it, Therefore, even if we Buddhas, Tathigatas, praise the mits ofthis light for less than a alpa or for an entire kalpa, we cannot praise chem all. Moreover, since this light is vated dhrough such good roots as kindness, compassion, joy, and equanimity, it an cause bliss." ‘Then, the disciples of the Buddhas [ofthe innumerable worlds} in the ten directions made the same earnest request again and again, saying, “May the World- Honored One explain tous the occurrence ofthis light in order to comfort, benefit and show sympathy for all devss and humans, 28 well a5 to bring to maturity the 00d roots of Bodhisa ‘men, you should listen attentively. Tam going to exp |The disciples ssid, “Yes, World-Honored One, we shall listen with ples- ‘Thereupon, the Buddhas told them, “Good men, there is a world named Sahd. In that world, there is a Buddha named Sskyamuni Tathigata, the Worthy One, .. . the World-Honored One, He has appeared in 2 world of the five epravities. The sentient beings there are aflcted with deste, hatred, ignorance, and other defilements; they feel no respect and know no shame or remorse, and44 OW Emrniness most of their deeds are evil. However, Sakyamuni Buddha was able (0 atin fupreme enlightenment in such a depraved world. Now he is teaching the Dharms to the people around him. “Good men, in that word, there isa Bodhisstv-Mahisatva named Mai iscipe of Sakyamuni Tathagata. He has great virtue he i wisdom; he strives with vigor and courage; he possesses complete their Dharma practices, to increase their power, and to strive cour- ageously and diligently; he wn ions of the Dharma; he has reached the other shore? of unhindered wisdom; he has completely achieved unhin= dered eloquence; he has a free command of dhiranis; and he has already achieved all the inconceivable merits of a Bodhisattva. Now he is going ‘Tathigata, the Worthy One, the Perfectly Enlightened One, about 2 very pro- to cause other Bodhisattvas to achieve good roots tions, so that they may acquire the superior Dharma. For this reason, Maju ‘emits this great light co illuminate all Buddha-lands.” ‘The disciples of the Buddhas in the worlds of the ten directions asked theit respective Buddhas again, "World-Honored One, in what samadhi does Maiijus abide so that he can emit this light ‘The Buddhas in the ten directions told their respective attendant dis “Good men, Mafjusti has entered the Samidhi of Adorning All with Undefiled Ilumination to give forth this light ‘The attendant Bodhisattvas said to their respective Buddhas further, “World- Honored One, we have never before seen a light s0 pure, 2 light that can make body and mind so joyful.” “The Buddhas said to the Bodhisatty hhost of Bodhisaetvas to teach them how to pra summon a host of Bodhisattvas and explain a subtle sitra to the ‘The Bodhisattvas said to their respective Buddhas, “Wor now we wish to go to the S: Id to hhomage and make offerings to him and attend him; and we will ask him about the meaning of the truth. We wish to sce Mafjustl and the other Bodhisattva (Mabisattvas as well ‘Thereupon, the World-Honored Ones said to the Bodhisatvas, "Good men, you may go, a¢ you wish, You should know it is the time.” ‘Afier bowing down with their heads at their Buddhas" feet, countess hun- deeds of thousands of [millions of] billions of trillions of inconceivable, incalcula- bbe, immeasurable myriads of Bodhisattva-Mahisattvas [in che worlds] in the ten «directions disappeared from theit respective lands and reappeared in the Saha World as quickly as an able-bodied man stretches and bends his arm. All of them came to ‘Tue Sworp oF Wispom 45, the World-Honored One, Sakyamuni Tathigats, the Worthy One, the Perfectly Enlightened One; some came scattering various kinds of fragrant things, such as perfumed ointment, powdered incense, and fageant garlands; some came strewing Flowers, such as blue lotus lowers, red lotus owert, white lous flower... and so forth; some came utering hundreds of thousands of the most wonderful sounds; some came extolling the merits of the Buddhas in one voice heaed all over the billion-world universe. With so many kinds of magoificent [offerings], they came to the Worl-Honored One, akyamuni Tatigat, the Worthy One, che Perfectly Enlightened One. When those Bodhisatva-Mal wvas arriving fom [the worlds in] the ten ance, and other poisonous men- temper. All those sentient beings they ascended in midair and entered the Samadhi the samadhi, sitting cross-legged on hundreds of thousands of various ly colored large lotus flowers, ... they hid themselves from view and did not appear again ‘Then the Venerable Mahakasyapa asked the Buddha, “World-Honored One of great vireue, why is there such a subtle, wonderful light in the worid? Why do such clear, unprecedented auspicious signs suddenly apes ‘The World-Honored One answered Mahikisyapa, “Kiiyapa, you should not ask these questions. Why? Because this realm is beyond the comprehension of Srivakas and Pratyckabuddhas. If I speak of the meaning of this light, all the humans, devas, and asuras will be afraid, doubeful, and confused. Therefore, you should not ask.” “Mahikisyapa enereated the Buddha further, “May the World-Honored One fof great kindness explain the profound occurrence of this light to benefit and comfort all devas and humans.” ‘Thereupon, the Buddha told Mahikityapa, “Kifyapa, now Maijusti isin the Samidhi of Adorning All with Undefled Mlumination, and, because of the power of the samidhi, he is emitting this light to illuminate Buddha-lands more numerous than the sands of the Ganges in che ten directions, calling countless “They have aleady arrived here, bowed legged on thrones of lotus flowers.46 Ow Eneniness agyapa, because all those Bodhisattva-Mahasattvas are in the Samadhi of ‘no Srivaka or Pratyekabuddha can see them; only Buddhas and great Bo 1s who abide in that realm can do so...” forid-Honored One, what achieve- ‘what good roots should he cultivate, co enter the Samadhi of Invisibility?” pa, “If a Bodhisattva-Mahisattva achieves ten ity. What are the ten? and what merits should he acqui ‘The Buddha answered Ka things, he can acquire the Samadhi of Invi (1) To be gentle, peaceful, and to abide deeply in right faith, never to forsake any sentient being; to achieve a mind of great kindness and great compassion; to understand all dharmas while remaining unattached to their forms; never to grasp delusively for any Buddha-Dharmas, in spite of his aspita~ tion to seek them al (© not to aspire for the wisdom of Srivakas or Pratyckabuddhas; (7) to be capable of renouncing ungrudgingly all mundane possessions, ever body and life, ler alone other things: {@) not to be contaminated by oF attached to conditioned dharmas, although the may undergo countess afflictions in sa (9) to cultivate the immeasurable piramitis of giving. discipline, patience, ‘vigor, meditation, and wisdom without making distinctions among ther; all sentient beings in the pursuit of yet it conceiving any notion of ‘enlightenment or sentient b s enables a Bodhisattva-Mahisattva to Kisyapa, the fulfilment of thes ‘obtain the Samadhi of Invisibility “Then the Venerable Mahakaéyapa said to the Budcha again, “World-Honored ‘One, now we are very eager to see those Bodhisattva-Mahasattvas. Why? Because it is a rare opportunity to encounter them.” ‘The Buddha said to Kigyapa, “You should wait until Mafjusri arrives ‘Those Bodhisattvas will rie from the samadhi, and after that, you may see them. Ktyapa, now that you have acquired countless hundreds of thousands of samidhi doors." you should concentrate your mind to discover where those Bodhisattva- “Mahisattvas abide, how they behave, and what they are doing,” ‘soon 2s he received the instcuction of the Buddha, Mahikigyaps en- tered twenty thousand different sarmidhi-doors by the awesome miraculous powers ‘vested in him by the Buddha and by his own miraculous powers, crying dis ‘cover where those Bodhisattvas were and how they behaved. [He thought,] “Are they walking? I cannot im walking. Are they standing? 1 cannot see them standing. Are they lying down? I cannot see them lying down. Are they sitting? | ‘Cannot sce them sitting. What is more, 1 do not know what they are saying, what | Dharma wi | Dharma-vessel to take in statements that are inconceivable; statements that are ‘Tne Sworn oF Wisvom 47 activitics they are engaged in, where they come from, or where they are goin, He then rose from the samidhis and approached the Buddha, sayin strange, World-Honored one! It is strange, World-Honored One! I entered twenty ‘thousand samidhi-toors to seck those Bodhi I did not see any of them, World-Honored One, even those Bodhisatwvas, who have not yet realized all- knowing wisdom, have obtained such a wonderful samadhi. What could be said of those who have attained supreme enlightenment! World-Honored One, itis abso- Iutely impossible for the good men and good women who have witnessed this ‘miraculous feat not to bring forth supreme bodhictta promptly. World-Honored ‘One, even the Samidhi of Invisibility is so powerful that itis beyond my compre- hhension, let alone other, [superior] samachis."° ‘The Buddha told Kityapa, “It is 50, i€ is so, just 2s you say. Even Sri- vvakas* and Pratyekabuddhas cannot comprehend this realm, let alone other sentient beings.” iding Mind, six hundred then accumalated, forming a floral] platform ten leagues” high, shaped like a pre- cious stapa ‘Maijuisi picked up the flozal platform and offered it to the World-Honored ‘One, and then, by his miraculous powers, he caused the space over all the lands in the billion-world universe to be spread with floral nets. The radiance of the flow- lluminated the whole billion-world universe, making it become clear and wroughout. There also rained down celestial flowers of the coral tree. ‘Then Bodhisattva-Mahisattva Maijusr, graceful and serene, emerged from his dwelling. By his miraculous powers, he farther caused 2 wonderful throne made of the seven treasures to appear spontaneously in that place, a throne most majestic and beautiful. After adjusting his robe, Madjustt took his seat on the precious throne with a solemn look. As soon as he saw that Maiijusri had been seated on the precious throne, the deva Well-Abiding Mind bowed down with his hhead at Mazjusti’s feet, and then stood to one side. The other devas all did the fame. [At that time, Mafjusri thought, “Today, who can discuss the profound ime in the presence of the World-Honored One? Who can be thebeyond play-words; statements which are inapprehensibl found, true, unhindered, and indestructible; statements concerning emptiness, sign lessness, and wishlessness; statements concerning suchness, reality, and the dhar- ‘madhitu; statements that are intangible, and cannot be grasped or abandoned: statements concerning the Buddha, the Dharma, and the Sarhgha; statements con ‘cerning the fullness of wisdom, the equality of the three realms, the unattainability ‘of all dharmas, and the nonarising of all dharmas; seaterents?” Maijuset continued thinking, “Now, among Abiding Mind has made offerings to many Buddhas, profound Dharma, and fully acquired eloquence; he alone cat of realty with me in the presence of the World-Honored One.” With this thou said to Well-Abiding Mind, “Son of heaven, you have already ton of the profound Dharma and fully ac- uired unhindered eloquence. Shall we now go to see the World-Honored One to discuss the profound, subtle doctrines?” Well-Abiding mind answered Maijusti, “Great sage, I would only discuss [chese doctrines] with a person who does not speak to me, nor discourse, question me, of answer me; or else with a person who s2y: ‘no Buddha, Dharma, or Sarhgha, that the three vehicles should be put to an end, thac there is neither sarnsira nor nirvina, that dharmas neither combine m that nothing that no sound is should be put Masijuse said to Well-Abiding Mind, "Son of heaven, I would speak to one ‘who can take in my [discourse] without hearing, without reading, without recit= lding, without thinking, without remember- thout abandoning, without perceiving, without know- iB to my words or expl cothers.!° Why? ss the meaning. apart from the mind, and devoid of enlightenment. Though th arbitrary names, the names are also empty.” biding Mind continued, “Great sage, now please discourse to these devas. They are willing and happy to hear whatever you say.” Mafjutsl said, “Son of heaven, 1 will not discourse to those who like to listen, nor to those who accept what they have heard. Why? Because those who like to listen and those who accept a discourse atc attached. To what are they attached? They are attached to a self, 2 personal identity, 2 sentient being, 2 life, and a person, Being attached, they accept what knows What are the three? The view of 2 self, the view of a sentient being, and the view ‘of dharmas. Son of heaven, you should know that those who hear the Dharma j ‘Tne Sworn oF Wispom 49 ‘explained without being bound by chese thece views abide in three kinds of purity are the three? Not to see, distinguish, think of, or perceive oneself [as 2 ‘think of, or perceive someone 2s a teacher; and not to see, distinguish, think of, or perceive something as being taught. These are the three kinds of purity. Son of heaven, if 2 person is able to hear in this way, he j, well said! How ‘will cer= son of heaven! You should not think delusively and ava. Why? Because ifs Bodhisaewa Jin supeeme enlightenment. Why? Be- ling as regres biding Mind asked, ever regresses, he cause in bodhi At regression ‘Matjuiri answered, “Son of heaven, regeession arises from desire, hatred, and ignorance; ftom craving for existence; from ignorance up to birth and death— the twelve links of dependent origination; from causes, views, names, and forms; sm; feom grasping and abandoning; from the thought of as thought of a sentient being, the thought of a life, the thought of a person, and the thought of a personal identity; from thinking, bondage, and perversion; from the view of a self and the sixty-two views bated on che view of a self, from the [Sve] covers; from the [five] aggregates, the [twelve] entrances, and the [eighteen] ele- from the thought of the Buddha, the thought of the Dharma, and the thought of the Sarhgha; and from such thoughts 2s: I shall become a Buddh: hall deliver sentient beings from sathsira," ‘shall defeat ‘wisdom!” Therefore, son of heave powers, four fearlessnesses, and eighteen unique |-Abiding Mind asked fa achieve nonregression Maiijusri answered, “Son of heaven, you should know that nonregression can be achieved from being conversant with the Buddha-wisdom, with em from thinking and dis Then he asked50 On Emptiness [Maijusti answered, “Regression is neither existent nor nonexistent.” ‘Well-Abiding Mind asked, “Great sage, ifs, how can one regress?” Maiijuéri answered, “To regard regression as existent and co regard it as nonexistent are both delusory grasping, perverted grasping, and devious grasping. | refer to regression in such a sense that 1 do not grasp for [its existence or nonexistence,] nor do I not grasp. The so-called regression cannot be said t0 be existent or nonexistent. Why not? Because whether you say that regression is jonexistent, in both cases you fall into error, Why? Because to, in the extreme of eternalism, while to say that ‘The World-Honored Dharma-door of a Bodhisattva's [non-] regression.” When this doctrine was spoken, ten thousand devas achieved the Re: of the Nonarising of Dharmas rite Well-Abiding the Tathigs tines we have not yet heard, and Well-Abiding Mind asked, “If the Tathagata is here now, why do you warn ‘me not to be attached to him?" Mafijustl asked, “Son of heaven, what is here now?" Well-Abiding Mind answered, "The realm of voidness. ‘Madjuss said, "Ie is so. Son of heaven, the Tathagata is no other than the realm of voidness. Why? Because all dharmas ate equal, like voidness. Voidness is the Tathagata and the Tathagata is voidness. Voidness and the Tathigata are not ‘two; they ate not different. Son of heaven, he who wishes to see the Tathagata ‘Tue Sworn oF Wisoom SI should contemplate in this way. If he comprehends Reality asi s, he will ind that nothing in it can be discriminated.” Then, by his miraculous powers, Bodhisattva-Mahisattva Mafjusti pro- duced from nothing ls furnished with, couches covered imperial carriages juddha and his monk the Dharma-site"* wi denly arrived ar the Buddha's éwelling-place earlier than the deva, Well-Abiding Mind asked, you take to arrive here so quickly?” -Maijusri answered, "Son of heaven, even those who make offerings and pay hhomage to Tathigatas 25 numerous as the sands of the Ganges cannot see my going and coming, advancing and stopping.” . . Vv ‘The Venerable Sariputra asked the Buddha, “World-Honored One, whe has caused this auspice? Who can cause ‘the magically produced Bodhisattvas sitting on the lotus seats, and 2 the jeweled halls furniahed with imperial earsiages, to emit great Ligh ithe assembly, . . . and cause such incalculable billions of devas and innumerable Bodkisatevas to come to join us?” ‘The Buddha answered Sriputra "The awesome miraculous powers of Maa- vith canse these wonderfl, magnificent chings to appest and the mulkcadinous Bodhisatvas and devas to gather sogether, Why? SSripura, because Mafjuie and the deva Well-Abiding Mind have led a great assembly here in order to ask me about the Dharma-door called the Samadhi of Defeating Demons, and how the inconceivable, profound Buddha-Dharma canbe flly achieved.” ‘Then Siriputra asked the Buddha, “World-Monored One, if so, why do 1 not see Maju in the assembly?" ‘The Buddha answered Siriputra, “Wait a moment. Mafjusri has gone t0 cause all the demon kings and their subjects and palaces to undergo great ruin and deterioration, His miraculous feats are awesome and magnificent. He is about ro come back, and you will see him yourselé™ Meanwhile, Mafjustt had entered the Samidhi of Defeating Demons. Be-52 OW Empmaess ‘cause of the power of this samidhi, ten billion demon palaces in the billion-world ‘universe immediately became dilapidated, old, and dark, and seemed about to fall to cuin, Afier undergoing these changes, the demons’ palaces lost their splendor and were no longer liked by the demons. The demons saw their bodies become dull, decrepit, weak, and emaciated, and they had to walk with staffs; and the ‘were transformed into old hags. Seeing these [changes], all the felt very distressed, and the hait on their bodies stood on end, They each to themselves, “What bizarre events and inauspicious signs are ide and outside of my body? Has the hour of death come and is way, Maijusti again used his mirac~ lous powers jon devas who appeared before the and told them, “Don't be worried and afraid! These are nor misfortunes the end ofthe kalpa, Why? There isa nonregress ‘who has great, awesome miraculous pow= Now he is entering the Dharma-door is because of the awesome power of not for other reasons.” subjects became more fea ‘of them trembled and the name of Bodhisattva Mafijusti; of their palaces shook violently produced devas, "May “The magically produced devas ssid to the demons, “Do not be afraid! Do not be afraid! Now you had better go quickly to sce Sikyamuni Buddha, the ‘World-Honored One. Why? Because that Buddha, the Tathagata, is very kind and compassionate, sentient beings willbe eased of thee worries and sufferings and be given peace and happiness if they go to take refuge in him when they ate aired with melancholy and feat." Having uttered these words, the magically produced devas disappeared sud- denly. At that ime, all the demon kings and their subjects were overjoyed at what the magically produced devas had tld them, Although so emaciated and weak that they had to walk with staffs, they all wished to go, Instantaneous the place where Skyarnuni Buddha was and sad in unison, “World-Hionored One with great virtue, may you protect and save us from the pain and peril of chs bizarre cat names of hundreds of thousands of millions of billions of Buddhas than hear sa Maijuir’s mame alone. Why? Because as soon as we hear the mame of (va Manji mentioned, we feel greatly terrified, a if we were going £0 [At this, the World-Honored One said to the demons, “ you say this? Whatever Bodhisattva Maijuéei teaches is benefi © why do sentient be~ ‘Tne Sworn oF Wispom 53 ings, Hundreds of thousands of [millions of] billions of Buddhas never accom= plished this in the past, nor ate they doing it at present, nor will they do so in the facure fi alone who has done, is doing, and will do this great feat for sentient beings."” After he has brought sentient beings to maturity, he leads them to liberation, Why do you, who are not distressed or terrified even when hearing the names of hundreds of thousands of Buddhas, say “We are horrified when we suddenly hear the name of Mais?" ‘The demons repl ‘we are ashamed and afraid to become old and weak, World-Honored One, from now on we take refuge in you, the Perfectly Enlightened One. May you be so kind just, did you enter the id so for some time.” you hear this sa- to cultivate and achieve -Honored One, before | brought forth bodhi- hi from a Buddha.” i, “Mafjosri, what was the name of that Buddha, that ied this samadhi vo you?” Maiijusel answered, “World-Honored One, if a Bodhisatwva-Mahisatva performs twenty things to perfection, he can achieve this Samadhi of Defeating Demons. What are the twenty? To denounce desire and destroy the mind of desire; to denounce hateed and destroy the mind of hatred; to denounce ignorance and destroy the mind atignenses to denounce jealousy and destroy the mind of jel (6) to denounce arrogance and destroy the mind of arrogance;54 On Emeriness (6) to denounce the [five] covers and destroy the mind blocked by the five (7) to denounce burning passions and destroy the mind afflicted with burn= ing passions; (8) to denounce thoughts and destroy the thinking mind; (9) to denounce views and destroy the mind holding to views 10) to denounce discrimination and destroy the discriminating mind; to denounce grasping and destroy the grasping mind: to denounce attachment and destroy the attached mind; to denounce forms and destroy the mind attached co forms; to denounce the existence of dharmas and destroy the mind that believes in the existence of dharmas; to denounce the [view that] dharmas are permanent and destroy the mind permanence of dharmas; [view of the] annihilation of dharmas and destroy the World-Honored One, 2 Bodhisattva-Mahisattva who fulfils these twenty deeds ‘ill achieve this samadki. “Furthermore, World-Honored One, 2 Bodhisattva-Mahisattva who culti- vates four things to perfection can achieve this samidhi, What 2re the four? '9 be pure and gentle in mind and deed: honest, and straightforward: ly atached to nothing and to penetrate into the realization of the profound Dharma; and 10 be able to give everything, internal and extern: more, World-H ings can achieve ed One, a Bodhisattva-Mahasattva who accom- samadhi, What are the four? plishes four }) To have a perfectly deep minds" 1g constantly in a secluded place; and jermore, ifa Bodhisattva accomplishes four things, he can achieve this samidhi, What are the four? Tue Sworn oF Wispom 55 (1) To associate closely with vireuous friends 2) to be content always; @) to sit alone in meditation; and (4) not to take pleasure in noisy crowds. “Furthermore, ifa Bodhissttvs accomplishes our things, he can achieve this samadhi. What are the four? emptiness and give up exo; slessness and be detached from all signs; ss and get rid of all wishes; and 1¢ Samadhi of Defeating , by the power of this samadhi, can cause Papiyans 1on subjects to become so decrepit, grayhaired, and ‘Then the World-Honored One told Maju your miraculous powers and restore the demon ‘When he received the instruction of the Buddha, Mafjusti asked the de- mons, "Kind sirs, do you really detest “The demons answered, "Yes, Mafjust sa attach yourselves The demons said, "Yes, great sage. After we hear your good teachings, how dare we disobey? May you use alittle of your awesome miraculous powers to free us from this shame and pai ‘Thereupon, Maijusei withdrew his miraculous powers and restored the de- ‘mons to their original appearance, so that they became as magnificent as before. ‘Then, Majusr said to the demons, *Pipiyins, take your eyes for exam ple, What is the eye? What is the thought of the eye? Where is the attachment ‘of the eye, the form of the eye, the entanglement of the eye, the hindrance ‘of the eye, the notion of the eye, the ego of the eye, the reliance of the eye, the joy of the eye, the play-words of the eye, the ego-objects of the eye, the protection of the eye, the impression of the eye, the grasping of the eye, the abandoning of the eye, the discrimination of the eye, the contemplation of the eye, the achievement of the ey% 16 of the eye, the cessation of the eye, and 480 on, including the coming and going of the eye? All thete notions cherished56 On Emeriness in your minds become demonic deeds and obstructions of your realm. So itis the ear, nose, tongue, body, and mind; forms, sounds, odors, astes, textures, ‘All these nations cherished in your mind become demonic deeds your realm, You should know them as they really ae. they are no eyes. There sment of the eye, no form of the eye. . [and so You cannot be master of them: you them freely; they are beyond your mind; forms, sounds, ld know as they really ‘When Maijusei had explained demon kings engendered s odhicitta and eighty-four subjects were freed from defilements and acquired the clear Dharma-cye. ¥ “World-Honored One, we wva-Mabisstevas. Why? Be- ‘Then the Venerable Mahikisyapa said to the Budd ‘The World-Honored One told Mafijusrt at once, ‘everyone in this assembly is now yearning to see the physical forms of the Bodhi sattva-Mahasattvas who have come here from the ten directions, Now it is ime for you to show them t0 us.” Having received the instru Dharma Wheel, Bodhisattva Moon! dhisattva Wonderful Voice, Bodhisattva Undefiled, Bodhisattva cence, Bodhisattva Choice, Bodhisattva Roaring of the Dharma King. and count- less other Bodhisattva-Mahssattvas, “Great sages, now you should reveal yourselves Jn your respective palaces and manifest the forms and shapes you have in your own lands.” ‘After Maijuiri had said this, the Bodhisatevas rose from their samadhi and revealed their physical forms for the whole assembly to see. Some of the Bodhi- sattvas" physical forms were as big as Mount Sumeru, Some were cighty-four thousand leagues tall. Some were one hundred thousand leagues tall; some, ninety thousand, eighty thousand, seventy thousand, and so on down to ten thousand leagues. Some were . . . one thousand leagues. . . one hundred leagues . «ten leagues . . . and s0 on down to one league. Some of the Bodhisattvas’ physical forms were the height and size of the people in the Sahi World. ‘At that time, the billion-world universe was so fully occupied by the great of the Buddha, Manju "Tue SworD oF Wispom 57 appeared to have] no vacant space, not even the size of the head of a stick. All the Bodhisattva-Mahisattvas in the universe were endowed with sublime profound wisdom, and awe-inspiring power. By their miraculous powers, they emitted great lights to illuminate countless hundreds of thousands of Buddha- lands in the ten di ‘Then Maijustl rose from his seat, adjusted his robe, bared his right shoul~ der, knelt on his right knee, joined his palms toward the Buddha, and said, “World-Honored One, now I wish to ask the Tathigata, the Worthy One, the Perfectly Enlightened One, some questions. Will che World-Honored One permit me to do ‘The Buddha told Mafjusri, “The Tathigata, the Worthy One, the Perfectly Enlightened One, permits you to ask your questions. He will explain che answers to you to resolve your doubts and give you joy." then asked, “World-Honored One, what is 2 Bodhisottva-Mahi- sattva? What is the meaning of ‘Bodhisattva"?™ ‘The Buddha replied to Maijusri, “You ask what is a Bodhisattva [-Mahi- sattva] and what is the meaning of "Bodhisattva." A Bodhisattva-Mahasattva is one of which hatred is caused by diseri He also realizes that discrimination thing, beyond play-words, “Mai Mahasattva realize the three realms? He realizes that the Realm of Desire is without a self and a personal identity, chat the Realm of Form is without action, that the Realm of Formlessness is empty and nonexistent, and that the three realms are remote and far away [from him). These ‘ways in which a Bodhisattva realizes all dharmas, “Furthermore, Mafijusti, how does a Bodhisattva-Mahi the deeds of sentient beings? He understands that some sentient beings act from desire; some from hatred; some from ignorance; and some equally from desire, hatred, and ignorance. After he understands and realizes this, he reveals his knowl- teva understand58 ON Empriness ‘edge to sentient beings, then teaches and converts them, causing them to achieve liberation. These are the ways in which 2 Bodhisattva realizes all dharmas. “Moreover, Maijuéri, how does a Bodhisattva-Mahisateva understan: sentient beings? He understands all sentient beings by knowing that they af names; that, apart from the names, there is no sentient being; that, therefore, sentient beings are no other than one sentient being and one sentient being is no fother than all sentient beings: and that, therefore, sentient beings are not sentient ‘beings. If he can practice nondiscrimination in this way, the Bodhisattva-Mahi- sateva realizes all dharmas “Furthermore, how does a Bodhisattva realize all dharmas? If Bodhisatcva~ Mahasateva can realize the path of enlightenment, he realizes all dharmas.” . {-Honored One, the Buddha has spoken of the ‘generation of bodhicittz.” What do you mean by a Bodhisattva views the three realms as equal and ly generating bodhicitta. Mafijusi, ‘of bodhiciet.” 'World-Honored One, as I understand . the generation of desire in ial generation of bodhicitta; the generation of hatred in his mind initial generation of bodhicita; the generation of ignorance in his mind is the tial generation of bodhicitta. World-Honored One, are these not the initial generation of bodhicieta?” ‘Then, the deva Well-Abiding Mind said to Ma dhisattva’s generation of desire, hatred, and ignorance tion of bodhicitta, then all the ordinary people in bondage are to be called Bodhi- sattvas who have generated bodhicitta. Why? Because ordinary people has bbeen generating the three poisons—desire, hatred, and ignorance—in thei from the [beginningless} past until now.” Maiijusi said to Well-Abiding Mind, “Son of heaven, you s people have always been generating the three poisons in their minds, from the past lintil now. That is not true. Why not? Because, their minds being weak and inferior, ordinary people cannot generate desire, hatred, or ignorance. Only Bud- ddhas, World-Honored Ones, ratyekabuddhas, and Bodhisattvas who have attained the stage of nonregression can generate desire, hatred, and ignorance; ‘ordinary people cannot do so.” ‘WelleAbiding Mind said, “Great sage, why do you now say such things, ‘which may eause the assembly to feel ignorant and to fall into a terrible maze?” ‘Then, Maijusri asked Well-Abiding Mind, "Son of heaven, what do you think? When a bird flying about in the sky leaves no trace in empty space, is it generating movement or not?” it is 50. Son of heaven, in this sense, I say that only 18 Bodhisatevas can gener- should know that to rely ing is generation. "To rely jon, Ie is an expression of an expression of no coming, which no going, which is called generation called generation. It is an expression Ie is an expression of no realiza~ jon of no contention, which , which is called generation. Its an expression of unbreakabilty, hich ced geerstin, Ie an expresion of words, wich called generation. It is an expression of no clinging, which is called generation. It is an expression of no abiding, which is called generation. It is an expression of no grasping, which is called generation is called generation. Ic is an expression of no eradication, which is called genera- tion. Son of heaven, you should know that this is the Bodhisattva’s initial gen eration of bodhici “Son of heaven, if'a Bodhisattva who brings forth bodhicitta does not attach {rasp, nor abandon, nor engen forth bodhiciees “Son of hes dhitu, equality, reOw Empriness ‘wrong views he will generate the four abodes of consciousness: he will generate the five covers: he will generate the eight errors the nine afflictions” and the ten evil deeds “Son of heaven, say briefly chat Bodhisattvas should generate all discrimina~ tions, all objects of discrimination, all modes of expression, all forms, all pursuits, all aspirations, all attachments, all thoughts, all ideas, and all hindrances. You should know them as they really te, Son of heaven, because of this, if you are able not fo attach yourself to of think of these dharmas, you truly generate them, of the inital generation of bodhicitta” Maiju you made offerings to innumerable Buddhas, World-Honored Ones, more nur merous than the sunds of the Ganges, that you can do this now.” ‘The Venerable Siriputra asked the Buddha, “World-Honored One, is the Bodhisattv's initial generation of bodhicita, as explained by Maijust, equal «0 and not different from the Bodhisa attainment of the Realization of the Nonavsing of Dharmas?” ‘The Buddha answered, “Iti 5, past, Dipathkara, the World-Honored 2 Buddha named Sakyamuni Tathigats, the Worthy One, ened One, after incalculable numbers of kalpas in the future” S 3, 1 achieved the Realization of the Nonarising of Dhar state of} mind. There! generation of bodhici 50, just a you say. Siriputra, in the predicted, "Minavaks, you will b= tion of bodhicitta, Why? Because, according t0 what the World-Hono ‘generation, and no generation is the Bod! acquired the ‘Then Mahikiéyapa ssid to the Buddha, “World-Honored One, Mafjusr can do such a difficule deed as explaining this very profound Dharma-door for the ‘great benefit of many sentient bei apa, “Virtuous Kayapa, actually I have never done do, Why? Because no deed” is done: nothing was, i, reason, Mahikisyapa, I do not perform any deeds, nor leave any deeds undone. Kasyapa, | do not deliver sentient beings from satnsara, nor do I let them remain in bondage, Why? Because all dharmas are nonexistent. ‘Tue SwoRD OF WISDOM 61 Kstyaps, why do you say inthe presence ofthe Workd-Honored One that I can éo what is difficult co do? Mahakatyapa, 1 do nothing; therefore, be careful not to say that can do what is dificul to do. MahikiSyaps I relly do not do anything Not only do I do nothing, bue Tathagatos,Pratyekabuddhas, and Arhats also do nothing. Mahakasyapa, who can do what is dffiule ro do? Cortecdy speaking, only children and ordinary persons can do what is difficlt to do, and one who says so is called an able speaker. Why? Because no Tathagata acquires, has ac~ Guited, or will acquire anything. Srivakas and Pratyekabuddhas do not acquire anything, ether, Only ordinary people acquire all things” [At this, Mahakaéyapa asked Mafj ge, what do Buddhas not acquire “Maju answered, “Buddhas do not acquire a self, nor a personal iden jm or eteralism, ighteen} elements, -, Form, or Formless— nor contemplation, nor mindfulness, ey do not acquire deste, they do not acquire) discriminati anything arising from caus do not acquire any dharma whatsoever. Virtuous Kaéyapa, the dharmas can be acquired or lost. There is no bondage ment, no approaching and no ry people, who act against and lack learing, attain everything. Therefore, ordinary people can do what is dificuk so do, not Buddhas, Pratyckabuddhas, of Arhats. This is talled the action of ordinary people.” Kisyapa asked further, “What do ordinary people do?” Matijutt answered, “They hi fm andthe view of eternal ‘The Buddha replied to Madjusri Jota single person achieves the of the Nonarising fof Dharmas] amid the dharmas which arise, To say as achieved jing but words. Why? Because the di not arise are unattainable and beyond perception, s0 that the Realization [of the rmas that do62 On Emrniness ‘Nonatising] of Dharmas is unattainable. To attain is not to atain; there is nothing to attain or to lose—this is called the attainment of the Realization of the Nonaris- ing of Dharmas. “Furthermore, Maijusti, the Realization of the Nonarising of Dharmas is to realize im this way: no dharma arises; no dharma comes; no dharma goes; no dharma has 2 self; no dharma has a master; no dharma is grasped; no dharma is abandoned; no dharma can be found; no dharma is real; all dharmas are supreme; all dharmas ate equal to the supreme; all dharmas are incomparable; all dharmas are ‘oncontaminated, like space; all dharmas are free from destruction, apart from nihilism, undefiled, beyond purity, empty, signless, and unsought; all dharmas are apart fiom desire, hatred, and ignorance; all dharmas are no other than suchness, the Dharma-nature, and reality, Thus should one cealize that all dharmas arc beyond discrimination, response, memory, play-words, contemplation, action, and power, and that all dharmas are fragile false, and deceptive, just like illusions, dreams, echoes, ‘4 mirror, {hollow} plantains, foam, and ‘bubbles on water to be realized, The is only by words that the spprehensible, being devoid of cannot be damaged by external objects?” Matijusri answered, "Son of heaven, what damages the eye? Good forms and bad forms damage the eye. Just as forms damage the eye, so sounds damage the car; [odors, the no the tongue; textures, the bedy;] dharmas, the mind. Son of heaven, if 2 Bodhisateva sees forms with his eyes, he will not be attached to, indulge in, discriminate, conceptualize, crave, of abhor the forms, because he knows that they are empty by nature. He has no thought of forms, so he is not hhurt by them, The same is true with the other sense-objects, including objects of the mind “Son of heaven, if a Bodhisattva is neither bound to nor hurt by his six senses, he abides in the Realization of the Dharma. Abiding in the Realization of the Dharma, he will do away with discrimination of all dharmas; he does not discriminate of think of them as arising or nonarising, defiled or undefiled, whole- i Tue Sworp oF Wispom 63, some or unwholesome, conditioned or unconditioned, mundane oF supramun- dane. This is called the Realization of the Nonarising of Dharmas.” When this doctrine was explained, sixty-three thousand sentient beings en- gendered supreme bodhicita and twelve thousand Bodhisattvas acquired the Real- jaation of the Nonarsing of Dharmas Vil WellsAbiding Mind asked Maajussi further, “Great sage, if people come to you and ask to be filly ordained 2s éramanas, how do you answer them? How do you teach them the way fe? How do you confer the precepts upon them and teach them co Keep the precep jue answered, “Son of heaven, if people come to me to renounce the da mona snot vowing [0 lea ng rise to nothing, they will put an end to suffering; putting an end to suffering, they will achieve ultimate exhaustion; achieving ultimate exhaustion, they will achieve nonexhaustion; achieving non exhaustion, they will be beyond exhaustion. What is beyond exhaustion is empty space.® Son of heaven, this is what I teach those good men, “Furthermore, son of heaven, if people come to me and ask to leave the household life, | teach them, saying, ‘Good men, do not vow to leave the house hold life. Why not? Because the vow does not arise and cannot be made. Do not think otherwise and stil intend to make such a vow.” thermore, son of heaven, if people come to me and ask to leave the household life, I eeach them, saying, “Good men, if you do not shave your beard and hair now, you have truly left the household life."” ‘At this, Well-Abiding Mind asked M: this?”64 On Exotiness [Maajustt answered, "Son of heaven, the World-Honored One has said that there are no dharmas to be severed and renounced.” ing Mind asked answered, "Son of heaven, forms ate not to be severed and re- nounced, nor ate feelings, conceptions, impulses, or consciousness Son of heaven, ifsomeone thinks, ‘Only after I shave my beard and hair am 11 4ramana," you should know that he abides in the notion of a self. Because he abides in the notion of a self, he does no because he perceives a self, he perceives a sentient being. Because 4 sentient boeing, he perceives beard and hair. Because he perceives beard and hair, he en genders the thought of shaving. "Son of heaven, if one does not perceive the form of self, he does not perceive the form of other. As a result, he is not arrogant. Because he is not “arrogant, he does not hold the view of a self. Because he does not hold the view of a self, he does not discriminate. Because he does 1 sminate, he does not waver. Because he does not waver, he docs away with play-words. Because he docs away with play-words, he grasps nothing and abandons nothing. Because he {grasps nothing and abandons nothing, he is free of and nonseverance, separation and combination, decrease and increase, gathering thought and mindfulness, speeches and words. Thus, he abides securely in the truth.” \biding Mind asked, “Great sage, what is the meaning of the truth?” Maiijustt answered, “Son of heaven, the truth is no other than voidness."* ‘Thus, voidness may be called the truth. Voidness is said to be the ‘without decrease and increase. That [dharmas are] empty by nature is the truth, Suchness is the truth. The dharmadhata is the truth. Reality i the truth. Thus, such a ye truth there can be unattached to 4 monastic robe now, I shall say that you have household life.”” Well-Abiding Mind asked, “Great sage. why do you say Maijusti answered, “Son of heaven, Buddhas, the World-Honored Ones, are attached to nothing, One should not grasp or be attached to anything they teach.” [At that time, Well-Abiding Mind asked Manjuiri, “Great sage, who is a ‘monk who practices meditation?” swered, "Son of heaven, if a monk selects one practice from all truly practice meditation. Moreover, {if he knows is not a single dharma that can be grasped, he is sa ce meditation. What does he not grasp? He docs not grasp this era or that era, the three realms, and so Tue SwoRD oF Wispom 65 fon, including all dharmas. (Abiding in] such equal tion, Son of heaven, if one who practices medi dharma, neither unifying himself to [truly pesctice meditation.” be is suid to practice medita- jon does not respond to any ‘nor separating himself from it, he is said Vi WellsAbiding Mind asked Maus pure conduct (together with yo Maiijussl answered, “Son of heaven, Is “Great sage, will you allow me to cultivate give you permission to do so if conduct can be spoke alled pure conduct |-Abiding Mind asked, “Great sage, are you not cultivating pure conduct Mafjuiri answered, "No, son of heaven, I am not conduct. Why n o-called pure conduet is not pure conduct; be- pre conduct.” Maijusei continued, “Son of heaven, now, if you can take the lives of all ge stick, oF 2 stone, I will Well-Abiding Mind answered, “I think that sentient beings and all other ddharmas are nothing but names and are all concocted by thoughts.” Mafijusti said, “Son of heaven, I therefore say that now you should kill the thoughts of a ty, of a sentient being, and of a life, eliminat- ing che thoughts even of these names. You should killin this way." ‘Well-Abiding Mind asked, “Great sage, what instrument should one use to Kail fn this way)?” Mafjugei answered, "Son of heaven, | always kill with the sharp knife of wisdom, In the act of killing, one should hold the sharp knife of wisdom and kill in such a manner at to have no thought of holding the knife or of killing. Son of hheaven, in ehis way, you should know wel that to kill the thoughts of a self and a sentient beings truly. [IF you can do that, I will give you cultivate pure conduct66 ON Exprintss Ix ‘Ac that time, in the assembly there were five hundred Bodhisatvas who had achieved the Four dhydnas and the five miraculous powers. These Bodhisattwas ‘were immersed in dhyina, whether sitting or standing, They did not stander the Dharma, though they had not yet acquired the realization of the Dharma-truth. Possessing the miraculous power of knowing their past lives, these Bodhisatewas perceived tl . mothers, or Arhats; destroy~ ing Buddhi 1e Satingha, Because they clearly perceived ivings Dharma, Ic was bec past transgressions th Dharma they could not achieve the in order to rid those five hundred Bodhisattvas of mental ‘best way to do so. Why? Because, Mafjusel, from the beginning there is no self, tno others, no person; as soon as one perceives in his mind the existence of an ego and a personal identity, he has killed me; and this i called killing.” Having heard the Buddha say ry, like magic, In them there is no self, no sentient being, no life, no person, no human being, no youth, ‘mother, no Athat, no Buddha, no Dhzema, no Sathgha. There is ne killer; how can there be falling [to the miserable planes killing? Why is this so? Now, Maijusi is wise and i wisdom is praised by the Buddhas, the World-Honored Ones, He has already achieved the unhindered realization of the profound Dharma, made offerings to ‘countless... billions of myriads of Buddhas .. . comprehended well and in detail all Buddha-Dharmas, and can discourse on those true doctrines, He [used ro] have equal respect for all Tathigatas, Bur now. he suddenly came to kill the Tathagata ‘with a sword, and the World-Honored One told him hurriedly, "Stop. stop! Maii~ just, do not kill me! Ifyou must, you should know the best way co kill me,” Why? ‘Because if there were any real dharma that could come into existence through the combination of various clements, so that it could be called Buddha, Dharma, Sarngha, father, mother ..., and if these dharmas could definitely be grasped, then they could never be demolished. Actually, all dharmas are without substance oF entity, they are nonexistent, unreal, delusive, perceived through wrong views, and | ‘Tue SworD oF Wispom 67 ‘empty, like magic productions. Therefore, there is no sinner and no sin. Where is the killer to be punish Having contemy (od and understood this, the [five hundred] Bodhisattvas immediately chieved the Realization ofthe Nonarisng of Dharmas. Overwhelmed ‘with joy, they ascended in midair to the height of seven palm trees one upon another, and spoke in verse an “All dharmas are like magic; “They arise from discrimination. None of them can be found: All of them are empty. Because of our perverted, delusive thoughts And our ignorant, ego-grasping minds, We brooded over the most wicked ‘Among our past karmas. ‘We committed great offenses By killing fields of blessings— Parents, Athats, and monks ‘These are vile transgressions. For these evil karmas, We should undergo grest pain Sentient beings caught in the net of doubt Will be rid of their remorse and bewilderment When they hear the Dharma explained. “The One with Grest Renown” Haas extracted poison from us And resolved all our doubts We have been enlightened to the dharmadhatu ‘And know that no evils can be found. ‘The Buddha possesses ingenuity He skillfully ferries sentient beings over sathsira, And frees them from the bondage of doubts Where are the Buddhas? Where are the Dharma and the Satngha? Nowhere can they be found! From the beginning, ‘There are no father and mother, [And Athats are also empty and quiescent Since there is no killing of them, How can there be retribution for that deed?68 On Emrniness All dharmas by nature do not arise, Like magical productions. [Maijust is a person of great wisdom, Who has penetrated to the dharmas’ source. Wielding s sharp sword, ‘Are of one nature, not two; Bath are devoid of form and do not arise. How can there be killing?” ‘When this subtle Dharma-door of wielding the sword was spoken, six quakes ons, as numerous as the sands of the in the ten directions, all the Buddhas assemblies. The Buddhas’ attendant disci- ples rose from their seats and asked their respective Buddhas, *World-Honored ‘One, who performed the miraculous feat that caused the great earths to quake?” ‘The Buddha in the ten directions answered their respective disciples, “Good men, there i¢ world named Sahi. In that land, there is a Buddha named Sikyam~ uuni Tathigata, the Worthy One, the Perfectly Enlightened One, who remote past In order to dispel the men he himself, with a sharp sword in hand, rushed to kil Sskyamuni Tath means of revealing the profound Dhar season that the great earths ‘quaked, Because ofthis sword of Wisdom, that Buddh the World-Honored One, explained the profound Dharma to cause incalculable myriads of sentient beings acquire the clear Dharma-ee, 0 achieve mental liberation, or tion of the profound Dharma, +0 that they all abide securely in bod.” ‘When performing this great miraculous fest, the World-Honored One, by 1 novice Bodhissttvas inthe assembly who t beings who had not parted with not to see Maiti wielding the ‘sword, nor to hear the doctrine explained.”” At 1 time, the Venerable Siriputra asked Maajuée, “Great sage, now you have performed the most wicked karma. You attempted 0 kill the great Teacher of gods and humans. When this karma comes to maturity, what retribution will you receive?” ‘Majuse answered Sri feceive any retribution. S3riputrs, in my opinion, 1 shall undergo it just a8 a a Tus Sworn of Wispom 69 foduced being does when his foduced being makes no dis sory karma ripens. Why? Because the ination and has no thoughts, and all , Siriputra, let me ask you some- do you think? Do you think that 61 have rally teen the sword?” Sipura answered, “No.” Maijutt asked, “Are you sare that the evil karma definitely exisa?™ sui ked, "Do you defintely percsive a retribution fr that evil karma?” Sériputra answered, “No.” Maju said, “Thos, SSriputra, since theve retribution, who performs that karma and who will undergo the karmic etibu tion? Yer you now ask me what retribution I will receive.” ‘Sieipua asked, “Great sage, why do you say so?” Marui answered, “In my opinion, thee sno such thing 35 the ripening of 2 kari reslt. Why? Because all dharmas are devoid of karma, Karmic results, and the ripening of karmic resus.” no sword and no karma or red One said to Maaijuse, “Mafjusri, one who hears the explana- this profound Dharma-door, is not different from one who lives ‘4 Buddha appears in the world. Mafijugri, one who hears this of a Once-returner, of a Nonreturner, or of an Arhat. Why? Because this stra is ‘not different from suchness “Maijusti, one who believes and understands this sia after having heard it ‘explained is not different from a Bodhis ‘out fail attain supreme enlightenment tree. Why? Because he essential path of the Buddhas, the resent, and future.” Wwishlessness, suchness, the dharmadhita, Foor passions.” ‘Then, Mafjussi continued, “World-Honored One, may the Tachigata pro- tect and maintain this profound Dharma-door so as to cause this the world for Five hundred years in the [coming] Last Era so tha and good women then will be able to he: When Mafjusti made this request, countless musical instruments sounded spontaneously in the bllion-world universe all the trees burgeoned spontaneously,70 ON Emeriness and all the flowers bloomed. Also, six quakes eccurred in the billion-world uni rere emitted to illuminate the whole billion-world universe so xt and moonlight were outshone and seen no more, ri asked the Buddha, "World-Honored One, does this unusual fhis Dharma-door will last forever and prevail all over the so, itis $0, This good omen is manifested solely ind prevail all over the world.”.. xd One had finished teaching, , Mafijusti, 1 from the ten all the devas, the Mahakasyapa, the monks. all the gods, hu- and so forth were overjoyed at hearing what the Buddha had taught. They accepted it with faith and began to pra veneration. isation of Srivakas’ As indicated below, many of the Aiscples ste Be . Tn this and many of the following passages. the Chinese text alternately reads “isch ples, etendants’, or ‘attendant disciples’, We have nat adopted the erm atendants’, however, 13. See als “six params 44 Such samidhis ie called samédhi-doors becaute they lead tothe countess samadhi fof Buddhas. (See Ta Chit Ta Lun, Chap. 22) Jeagues', because we cannot find an exact equivalent y's march forthe royal army. prehensile In the Chinese tradition, Mafjuii is eymbolially associated with the lion, He is \ ‘Tus SwoD oF Wisom 71 ‘usally portrayed as riding a lion in Chinese at: The lion symbolizes intrepdity, which artes from wisdom. In Part IX below, Maijuir, who isthe embodiment of the wisdom of all Buddhas, dauntlessly wields the sword of wisdom, 10. Orig sentence was tranelated: "Son of heaven, I would speak ro one who can take in my [discourse] without he cepting, upholding, think From the viewpoint of ‘Or, “the teal of space,” 13, That i, the chity-two auspicious signe ofa Buddha or 2 universal monarch 14. The place where the Dharma is aught fers to the female demons who live in the Sith Heaven, which isthe dwelling orld universe. 1s an example of how, nd should not be interpreted shown here at being of moce benef colghtenment to his awesome power, svmes parenthood on the 18. Following cach list of four is the satement, “Fulillment of chese four things fenablet a BodhisatvaeMahissteva to achieve thie samidhi.” We omit this repetition for Dreviy’s sake 19. "Deep enind” seems to imply the deep aspiration forthe Dharme, the aspiration for profound, supreme Buddhahood 20, The lated at “detache? in other placer72 On Empniness ‘or experience the three poisons (or any ether dharmas) they are—as empty of self-natre and experience the three poisons ony ia the sls aspect of those ly selGexistent entics. But when a complete identification of deste, th emptiness has been made, one can a chat moment experince the relies on, and clings to. The are the four abodes of consciousness. 26. The opposites ofthe ight items of 21, The nine activities (sometimes given as ten) which the Buddha suffered in this world, for ecample, practicing asceticism for six years, returning with an empty bowl after of fngenaity (Chap. 22). 0 nullify al good and evil, right and wrong, Dharma and non-Dharm, and so forth, and thus to invalidate all the usual Buddhist teach- ings: however, oom a higher viewpoint of thorough emptiness and thorough equal ss and sion-desies are bodhi imately equal and Realization of the Nonarising

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  The Sympathizer: A Novel (Pulitzer Prize for Fiction)

  Viet Thanh Nguyen

  Rating: 4.5 out of 5 stars

  4.5/5 (122)
• The Woman in Cabin 10

  

  From Everand

  The Woman in Cabin 10

  Ruth Ware

  Rating: 3.5 out of 5 stars

  3.5/5 (2519)
• Brooklyn: A Novel

  

  From Everand

  Brooklyn: A Novel

  Colm Tóibín

  Rating: 3.5 out of 5 stars

  3.5/5 (1946)
• Wolf Hall: A Novel

  

  From Everand

  Wolf Hall: A Novel

  Hilary Mantel

  Rating: 4 out of 5 stars

  4/5 (3811)
• Manhattan Beach: A Novel

  

  From Everand

  Manhattan Beach: A Novel

  Jennifer Egan

  Rating: 3.5 out of 5 stars

  3.5/5 (792)
• A Man Called Ove: A Novel

  

  From Everand

  A Man Called Ove: A Novel

  Fredrik Backman

  Rating: 4.5 out of 5 stars

  4.5/5 (4610)
• The Perks of Being a Wallflower

  

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  The Perks of Being a Wallflower

  Stephen Chbosky

  Rating: 4.5 out of 5 stars

  4.5/5 (2104)
• The Art of Racing in the Rain: A Novel

  

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  The Art of Racing in the Rain: A Novel

  Garth Stein

  Rating: 4 out of 5 stars

  4/5 (4203)
• A Tree Grows in Brooklyn

  

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  A Tree Grows in Brooklyn

  Betty Smith

  Rating: 4.5 out of 5 stars

  4.5/5 (1929)
• Little Women

  

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  Little Women

  Louisa May Alcott

  Rating: 4 out of 5 stars

  4/5 (104)
• Sing, Unburied, Sing: A Novel

  

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  Sing, Unburied, Sing: A Novel

  Jesmyn Ward

  Rating: 4 out of 5 stars

  4/5 (1104)
• The Constant Gardener: A Novel

  

  From Everand

  The Constant Gardener: A Novel

  John le Carré

  Rating: 3.5 out of 5 stars

  3.5/5 (104)
• Her Body and Other Parties: Stories

  

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  Her Body and Other Parties: Stories

  Carmen Maria Machado

  Rating: 4 out of 5 stars

  4/5 (821)