Buddha Dharma Practice

dualisms. But consciousness is none other than emptiness; emptinessdoes not represent the extinction of consciousness. Consciousnessis itself empty by nature. Dwelling in the midst of these conceptsand understanding them thoroughly, one may in this way enter thegate of nondualism.9.19. The bodhisattva Enlightened as to Form said, “To regard thefour elements [earth, water, fire, and wind] as different from theelement emptiness or space is dualistic. The nature of the fourelements is none other than the nature of emptiness. Just as the pastand future of these elements is empty, so too must their present beempty. If one can understand the nature of the elements in this way,one may thereby enter the gate of nondualism.”9.20. The bodhisattva Wonderful Will said, “The eye and theobjects it observes constitute a dualism. But if one understands thenature of the eye, then with regard to objects one will be withoutgreed, without anger, and without stupidity. This is called tranquilextinction. Similarly, the ear and sounds, the nose and smells, thetongue and tastes, the body and touch, and the mind and phenomenaconstitute dualisms. But if one understands the nature of the mind,then with regard to phenomena one will without greed, withoutanger, and without stupidity. This called tranquil extinction.Dwelling at rest in its midst, one may thereby enter the gate ofnondualism.”9.21. The bodhisattva Inexhaustible Will said, “Almsgiving, andapplying the merits gained thereby to acquire comprehensivewisdom, constitute a dualism. But the nature of almsgiving is none 151

other than the applying of merits to acquire comprehensive wisdom.Similarly, keeping of the precepts, forbearance, assiduousness,mediation, and wisdom form dualisms in contrast to the applying ofmerit to acquire comprehensive wisdom, etc. But the nature ofwisdom is none other than the applying of merits to acquirecomprehensive wisdom. By entering into an understanding of thesingleness of form that all these share, one may thus enter the gateof nondualism.”9.22. The bodhisattva Deep Wisdom said, “This is emptiness, thisis formlessness, this is nonaction—to speak in this manner isdualistic. Emptiness is none other than formlessness, formlessnessin none other than nonaction. If something is empty, formless,nonacting, then it is without mind, will, or consciousness. Thissingle doctrine of emancipation is the same as the threefold doctrineof emancipation [regarding emptiness, formlessness, and nonaction].In this way one enters the gate of nondualism.”9.23. The bodhisattva Tranquil Roots said, “To speak of theBuddha, the Law, and the assembly is dualistic. The Buddha is noneother than the Law, the Law is none other than the assembly. TheseThree Treasures are all uncreated in form, like the empty sky, and alldharmas are the same. One who can act in accordance with thisunderstanding may thereby enter the gate of nondualism.”9.24. The bodhisattva Mind Unobstructed said, “The body and thebody extinguished constitute a dualism. But the body is none otherthan the body extinguished. Why? Because one who sees into thetrue form of the body does not give rise to thoughts of seeing the 152

body or seeing the extinction of the body. The body and theextinction of the body are not two things, not a distinction to bemade. One who rests in this understanding, neither alarmed norfearful, may in this way enter the gate of nondualism.”9.25. The bodhisattva Superior Goodness said, “To speak of theactivities of body, mouth, and mind is dualistic. These threeactivities are all marked by the aspect of nonaction. If the body ismarked by nonaction, then the mouth must be marked by nonaction,and if the mouth is marked by nonaction, then the mind must bemarked by nonaction. And since these three activities are marked bynonaction, then all dharmas must be marked by nonaction. One whocan go along with this wisdom of nonaction may in this way enterthe gate of nondualism.”9.26. The bodhisattva Merit Field said, “To speak of meritoriousdeeds, blameful deeds, and deeds that call forth no retribution isdualistic. The true nature of all three kinds of deeds is empty. Andif it is empty, then there are no meritorious deeds, no blamefuldeeds, and no deeds that call forth no retribution. One who does notrouse any thought of distinctions with regard to these three types ofdeeds may thereby enter the gate of nondualism.9.27. The bodhisattva Flower Garland said, “From the concept of‘self’ rises the concept of two things, ‘self and other,’ which createsa dualism. But one who sees into the true form of the self will notgive rise to the thought of two things. And if one does not dwell inthe thought of two things, then one will be without consciousnessand without anything one is conscious of, and in this way may enter 153

the gate of nondualism.”9.28. The bodhisattva Virtue Storehouse said, “To speak that thereis some form or object that one can acquire is dualistic. But if onerealizes that there is nothing to be acquired, then there will be nograsping and no rejecting. And when there is no grasping and norejecting, one may in this way enter the gate of nondualism.”9.29. The bodhisattva Moon in Midair said, “Darkness and lightform a dualism; if there is no darkness and no light, there will be nodualism. Why? It is like entering the meditation that wipes outperception and conception, where there is neither darkness nor light.And the forms of all dharmas are the same as this. If one enters thisstate and views all with equality, one may thereby enter the gate onnondualism.9.30. The bodhisattva Treasure Sign said, “To yearn for nirvana andnot delight in the world constitutes a dualism. But if one does notyearn for nirvana and does not loathe the world, there will be nodualism. Why? If there is biding, there will be unbinding. But ifthere is no binding to begin with, who will seek to be unbound? Andwhere there is no binding and unbinding, there will be no yearningand no loathing, and in this way one may enter the gate ofnondualism.”9.31. The bodhisattva Jewel Crowned King said, “The correct wayand the erroneous way constitute a dualism. But one who dwells inthe correct way does not make distinctions, saying ‘This iserroneous!’ or ‘This is correct!’ By removing oneself from both, onemay thereby enter the gate of nondualism.” 154

9.32. The bodhisattva Delight in Truth said, “The true and the nottrue form a dualism. But one who sees truly cannot even see the true,so how can he see the untrue? Why? Because they cannot be seen bythe physical eye; only the eye of wisdom can see them. But for thiseye of wisdom there is no seeing and no not seeing. In this way onemay enter the gate of nondualism.”9.33. When the various bodhisattvas had finished one by one givingtheir explanations, they asked Manjushri, “How then does thebodhisattva enter the gate of nondualism?”9.34. Manjushri replied, “To my way of thinking, all dharmas arewithout words, without explanations, without purport, withoutcognition, removed from all questions and answers. In this way onemay enter the gate of nondualism.”9.35. Then Manjushri said to Vimalakirti, “Each of us has given anexplanation. Now, sir, it is your turn to speak. How does thebodhisattva enter the gate of nondualism?”9.36. At that time Vimalakirti remained silent and did not speak aword.9.37. Manjushri sighed and said, “Excellent, excellent! Not a word,not a syllable—this truly is to enter the gate of nondualism!”9.38. When this chapter on Entering the Gate of Nondualism waspreached, five thousand bodhisattvas in the assembly were all ableto enter the gate of nondualism and to learn to accept the truth ofbirthlessness. 155

20. Vajra Prajna Paramita Sutra [10]1. This is what I heard. At one time the Buddha was in the Kingdom of Shravasti, inJetavana, Anathapindika’s Park, with a great assembly of bhiksus,one thousand two hundred and fifty in all. Then, during mealtime,the World Honored One put on his robe, took up his bowl, andentered the great city of Shravasti to beg for food. After beggingfrom house to house inside the city, he returned to where he wasstaying. When he finished eating his meal, he put away his robe andbowl, washed his feet, arranged his seat, and then sat.2. At that time, the Elder Subhuti was among the great assembly,and then arose from his seat. He bared his right shoulder, placed hisright knee on the ground, joined his palms and reverentiallyaddressed the Buddha saying, “Rare, World Honored One. TheTathagata is ever protecting and mindful of all bodhisattvas,skillfully entrusting and enjoining them all. World Honored One,when virtuous men and women develop the mind of anuttara-samyak-sambodhi, on what would you say they should rely? Howwould you say they master their minds?” The Buddha replied, “Excellent! Excellent! Subhuti, it is as youhave said. The Tathagata is ever protecting and mindful of allbodhisattvas, skillfully entrusting and enjoining them all. Now listenattentively, and I will explain for you.” “Please continue, World Honored One. We joyfully wish tohear.”3. The Buddha told Subhuti, “All bodhisattva mahasattvas should 156

master their minds like this: ‘Of all kinds of living beings; whetherborn from an egg, womb, moisture or metamorphosis; whether withform or without form; whether with perception, or withoutperception, or neither with perception nor without perception I causethem all to enter the nirvana without remainder, liberating them.Thus by liberating beings, in reality, there are no living beings whoattain liberation.’ Why is this, Subhuti? If bodhisattvas have the perception of self,individuals, living beings or life-spans, then they are notbodhisattvas.”4. “Furthermore, Subhuti, regarding dharmas, bodhisattvas shouldnot rely on anything while practicing giving. This is what is calledgiving without relying on sight, giving without relying on sound,scent, taste, touch or thought. Subhuti, bodhisattvas should give likethis and not rely on appearances. Why is this? If bodhisattvas givewithout relying on appearances their rewards are inconceivable. Subhuti, what does your mind say? The space in the easterndirection can be conceived of, can it not?” “It cannot, World Honored One.” “Subhuti, the space in the northern, western, southern, and fourordinal directions, as well as above and below can be conceived of,cat it not?” “It cannot. World Honored One.” “Subhuti, when a bodhisattva gives without relying onappearances the rewards are also like this, inconceivable. Subhuti,bodhisattvas should rely only as has been taught.”5. “Subhuti, what does your mind say? The Tathagata can be seen 157

by bodily appearances, can he not? “No, World Honored One. The Tathagata cannot be seen bybodily appearances. Why is this? The Tathagata has said bodilyappearances are not bodily appearances.” The Buddha told Subhuti: “Every appearance whatsoever is a deception. If you can see all appearances not as appearances, then you see the Tathagata.”6. Subhuti addressed the Buddha saying, “World Honored One,there are many living beings who, upon hearing sayings andstatements such as these, will generate sincere faith, are there not?” The Buddha told Subhuti, “Do not make such comments. Fivehundred years after the passing of the Tathagata there will be thosewho uphold the precepts and cultivate rewards. From thesestatements they will be able to generate faith in mind, consideringthem to be true. Yet you should know, these people have not merelyplanted wholesome roots under one Buddha, two Buddhas, three,four or five Buddhas, but have already planted all wholesome rootsunder immeasurable thousands of tens-of-thousands of Buddhas.Hearing these statements, even for an instant, these people willgenerate pure faith. Subhuti, the Tathagata fully knows and fully sees all these livingbeings obtaining immeasurable rewards like this. Why is this?Because all these living beings are also without a perception of self,individuals, living beings or life-spans. They are without aperception of dharmas, and are also without a perception of non-dharmas. 158

Why is this? Because if the minds of all these living beings tookhold of perceptions then they would become attached to self,individuals, living beings or life-spans. For this reason, they shouldnot take hold of dharmas, nor should they take hold of non-dharmas. Due to this reason, the Tathagata always says: ‘All you bhiksus,know that the Dharma I teach is like in the parable of the raft. TheDharma should, nevertheless, be abandoned. How much more sowhat is not the Dharma?”7. “Subhuti, what does your mind say? Has the Tathagata attainedanuttara-samyak-sambodhi? Has the Tathagata spoken of anyDharma?” Subhuti replied, “As I understand the meaning of what theBuddha has said, there is no definite dharma called anuttara-samyak-sambodhi, and there is no definite Dharma the Tathagata canspeak of. Why is this? Because the Tathagata says that all dharmascannot be held, cannot be spoken of; are neither the Dharma nor notthe Dharma. How is this? All saints and sages are distinguished bythe unconditioned dharmas.”8. “Subhuti, what does your mind say? If someone filled a greattrichiliocosm with the seven treasures and used them to practicegiving, the rewards this person obtained would be many, would theynot?” Subhuti replied, “Extremely many, World Honored One. Why isthis? Because these rewards are not rewards by their nature. For thisreason, the Tathagata says the rewards are many.” “If, however, there was someone who received and retained evenjust four lines of verse from this sutra, and explained them to others, 159

the rewards would surpass those. Why is this, Subhuti? Each andevery Buddha and all of their anuttara-samyak-sambodhi dharmacome from this sutra. Subhuti, what is called Buddha Dharma is notBuddha Dharma.”9. “Subhuti, what does your mind say? Is a srotapanna able to havethis thought, ‘I have obtained the fruit of a srotapanna,’ or not?” Subhuti replied, “No, World Honored One. Why is this?Srotapannas are named for entering the stream, yet there is no placeto enter. Nor is there entering sight, sound, scent, taste, touch orthought. So they are called srotapannas.” “Subhuti, what does your mind say? Is a sakrdagamin able tohave this thought, ‘I have obtained the fruit of a sakrdagamin,’ ornot?” Subhuti replied, “No, World Honored One. Why is this?Sakrdagamins are named for returning once more, yet in reality thereis no more returning. So they are called sakrdagamins.” “Subhuti, what does your mind say? Is the anagamin able to havethis thought, ‘I have obtained the fruit of an anagamin,’ or not?” Subhuti replied, “No, World Honored One. Why is this?Anagamins are named for not returning, yet in reality there is noreturning. Therefore they are called anagamins.” “Subhuti, what does your mind say? Is an arhat able to have thisthought, ‘I have obtained the Way of an arhat,’ or not?” Subhuti replied, “No, World Honored One. Why is this? In realitythere is no dharma called an arhat. World Honored One, if arhatshad this thought, ‘I have obtained the Way of an arhat,’ then theywould become attached to self, individuals, living beings or life- 160

spans. World Honored One, the Buddha said ‘I have attained the non-confronting samadhi, am first and foremost among men, theforemost arhat freed from desire.’ But I do not have this thought, ‘Iam an arhat freed from desire.’ World Honored One, if I had this thought, ‘I have obtained theway of an arhat,’ then the World Honored One would not have said,‘Subhuti is the one who enjoys aranya practice.’ Since, in reality, Subhuti has nothing to practice, therefore I amcalled, ‘Subhuti, the one who enjoys aranya practice.’”10. The Buddha told Subhuti, “What does your mind say? In thepast, when the Tathagata was with Dipamkara Buddha, there wassome obtainment of the Dharma, was there not?” “World Honored One, in the past, when the Tathagata was withDipamkara Buddha, in reality, there was no obtainment of theDharma.” “Subhuti, what does your mind say? Bodhisattvas adorn theBuddha Lands, do they not?” “No, World Honored One. Why is this? The adornment ofBuddha Lands is not adornment, so it is called adornment.” “For this reason, Subhuti, all bodhisattva mahasattvas shouldgenerate a pure, clean mind like this: They should not rely on sight to generate this mind. They should not rely on sound, scent, taste, touch or thought to generate this mind. They should generate this mind by not relying on anything.” “Subhuti, suppose someone had a body like the majestic 161

mountain Sumeru. What does your mind say? This body is great, isit not? The Buddha says what is not a body is called a great body.”11. “Subhuti, if there were as many Ganges Rivers as there aregrains of sand in the Ganges River, what does your mind say? All ofthe grains of sand in these Ganges Rivers would be many, wouldthey not?” Subhuti replied, “Extremely many, World Honored One. Just theGanges Rivers would nevertheless be an incalculable many. Howmuch more so their sand?” “Subhuti, I will now truthfully tell you, if there are virtuous menand women who fill as many great trichiliocosms as there are grainsof sand in these Ganges Rivers with the seven treasures, and usethem to practice giving, they will obtain many rewards, will theynot?” Subhuti replied, “Extremely many, World Honored One.” The Buddha told Subhuti, “If virtuous men and women justreceive and retain four lines of verse from this sutra, and explainthem to others, then these rewards will surpass the aforementionedrewards.”12. “Furthermore, Subhuti, following an explanation of this sutra,if even just four lines of verse, you should know that at this placeevery deva, human and asura of all worldly realms will makeofferings as if it were a Buddha pagoda. How much more so if therewas someone able to receive, retain, read and recite it completely?” “Subhuti, you should know, this person achieves the supreme,foremost, rare Dharma. Wherever this scripture is located there willbe a Buddha and an honorable disciple.” 162

13. At that time, Subhuti addressed the Buddha saying, “WorldHonored One, what should this sutra be named? How should werespectfully uphold it?” The Buddha told Subhuti, “This sutra is named the Vajra PrajnaParamita. By this name you should respectfully uphold it. How isthis? Subhuti, the Buddha says prajna paramita is not prajnaparamita.” “Subhuti, what does your mind say? The Tathagata has spokenthe Dharma, has he not?” Subhuti addressed the Buddha saying, “World Honored One, theTathagata has not said anything.” “Subhuti, what does your mind say? All the minute particles ina great trichiliocosm are many, are they not?” Subhuti replied, “Extremely many, World Honored One. How isthis? All minute particles, the Tathagata says, are not minuteparticles, so they are called minute particles. The Tathagata says aworld is not a world, so it is called a world.” “Subhuti, what does your mind say? You can see the Tathagataby the thirty-two characteristics, can you not?” “No, World Honored One. You cannot see the Tathagata by thethirty-two characteristics. Why is this? The Tathagata says the thirty-two characteristics are not characteristics, so they are called thethirty-two characteristics.” “Subhuti, if there are virtuous men and women who practicegiving as many lives as there are grains of sand in the Ganges River,and if, however, there are people who just receive and retain fourlines of verse from this sutra and explain them to others, theirrewards will be many more.” 163

14. When Subhuti heard this sutra spoken he deeply understood itsmeaning and, weeping tears of lament, addressed the Buddha saying,“Rare, World Honored One. The Buddha has spoken such anextremely profound sutra. Ever since I obtained the Wisdom Eye,not once have I heard such a sutra.” “World Honored One, if there are also people able to hear thissutra their faithful mind will be clear and pure, and there will arisethe appearance of reality. You should know these people achieve theforemost rare merit.” “World Honored One, this appearance of reality is not anappearance. For this reason, the Tathagata says it is called theappearance of reality.” “World Honored One, now that I am able to hear a scripture suchas this I believe, understand, receive and retain it without muchdifficulty. If in times to come, after five hundred years, there areliving beings who are able to hear this sutra, believe, understand,receive and retain it, then these people are the foremost rare. Why is this? These people are without the perceptions of self,individuals, living beings or life-spans. How is this? The perceptionof self is not a perception. The perceptions of individuals, livingbeings or life-spans are not perceptions. Why is this? Those who arefree from all perceptions are all called Buddhas.” The Buddha told Subhuti, “So it is. So it is. If, also, there issomeone able to hear this sutra who is not alarmed, not afraid, andnot awed, you should know that this person is extremely rare. Why is this, Subhuti? The Tathagata says the foremost paramitais not the foremost paramita, so it is called the foremost paramita. Subhuti, the paramita of forbearance, the Tathagata says, is not 164

the paramita of forbearance. Why is this? It is like in the past whenmy body was mutilated by the King Kali. At that time, I was withoutthe perception of self, individuals, living beings or life-spans. Whyis this? Then, while I was being dismembered joint by joint, if I hadthe perception of self, individuals, living beings or life-spans, Iwould have given rise to anger and hatred. Subhuti, I also recall going through five hundred lifetimes as anascetic practicing forbearance. During those lifetimes I was withoutthe perception of self, individuals, living beings or life-spans. For this reason, Subhuti, bodhisattvas should be free from allperceptions and develop the mind of anuttara-samyak-sambodhi.They should not rely on sight to generate this mind. They should notrely on sound, scent, taste, touch or thought to generate this mind. They should generate a mind that does not rely on anything. If themind is reliant then it will be non-reliant.For this reason, the Buddha says the minds of bodhisattvas shouldnot rely on sight when practicing giving. Subhuti, bodhisattvasbenefit all living beings and should practice giving like this. The Tathagata says all perceptions are not perceptions, and alsosays that all living beings are not living beings. Subhuti, theTathagata is a speaker of what is true, what is real, what is so, whatis not deceptive, and what is not altered. Subhuti, this Dharma thatthe Tathagata has attained neither real nor unreal.Subhuti, if the minds of bodhisattvas rely on dharmas whilepracticing giving it is like someone entering the dark withoutanything to see. If the minds of bodhisattvas do not rely on dharmaswhile practicing giving it is like someone with eyes under brightlyilluminating sunshine who sees many kinds of sights. 165

Subhuti, in ages to come, if there are virtuous men and womenable to receive, retain, read and recite this sutra, then, by means ofthe wisdom of the Buddha, the Tathagata fully knows and fully seesthese people all achieving immeasurable, illimitable merits.”15. “Subhuti, if there are virtuous men and women who, in thebeginning part of the day, practice giving as many lives as there aregrains of sand in the Ganges River, and who, in the middle part ofthe day, also practice giving as many lives as there are grains of sandin the Ganges River, and who, in the latter part of the day as well,practice giving as many lives as there are grains of sand in theGanges River, and like this they practice giving lives forimmeasurable, hundreds of thousands of tens-of-thousands, ofmillions of kalpas, and if, however, there are people who hear thisscripture with faith in mind, not disputing it, their rewards willsurpass those. How much more so for recording, writing, receiving,retaining, reading and reciting it, and explaining it to others? Subhuti, essentially speaking, this sutra has inconceivable,immeasurable, illimitable merits. The Tathagata has spoken it forthose who have embarked on the Great Vehicle, for those who haveembarked on the Supreme Vehicle. If there are people able toreceive, retain, read and recite it and explain it widely to others, theTathagata fully knows and fully sees all these people achievingimmeasurable, indescribable, illimitable, inconceivable merits.People like this will then bare the anuttara-samyak-sambodhi of theTathagata. Why is this, Subhuti? If there are those who enjoy theLesser Dharma, and are attached to the view of self, individuals,living beings or life-spans, then they will be unable to listen to, 166

receive, read or recite this sutra, or explain it to others. Subhuti, wherever there is this sutra devas, humans and asuras ofall worldly realms will make offerings. You should know this place will then become a pagoda. Theywill all reverentially make obeisance, circumambulate it, spreadingall kinds of flowers and incenses over this place.”16. “Furthermore, Subhuti, virtuous men and women who receive,retain, read and recite this sutra, and who are disdained by others,should have fallen into the evil paths from karmic offenses in theirformer lives. Yet, due to the disdain of others in the present life thekarmic offenses of their former lives will then be eradicated, andthey will attain anuttara-samyak-sambodhi. Subhuti, I recall in the past, immeasurable asamkhya kalpasbefore Dipamkara Buddha, I was able to meet eighty-four thousandmillion nayutas of Buddhas, making offerings to them all, andattending to them without neglect or fault. If, however, there arepeople in the latter times of decline able to receive, retain, read andrecite this sutra, the merit I obtained from making of offerings to allthose Buddhas compared to the merit they obtain is not even onehundredth of it not even one thousandth, one ten-thousandth, onemillionth, nor even is a calculation or comparison able to be reached. Subhuti, if virtuous men and women in the latter times of declinereceive, retain, read and recite this sutra, and I fully explained themerit they attain, the minds of some people who hear will beconfounded, suspicious and untrusting. Subhuti, you should know the meaning of this sutra isinconceivable, and its fruition is also inconceivable.” 167

17. At that time, Subhuti addressed the Buddha saying, “WorldHonored One, when virtuous men and women develop the mind ofanuttara-samyak-sambodhi, on what would you say they shouldrely? How would you say they master their minds?” The Buddha told Subhuti, “Virtuous men and women whodevelop the mind of anuttara-samyak-sambodhi should give rise tothe mind like this: ‘I must liberate all living beings, yet afterliberating all living beings in reality there is not a single living beingwho has been liberated.’ Why is this? If bodhisattvas have the perception of self,individuals, living beings or life-spans, then they are notbodhisattvas. How is this, Subhuti? In reality there is no dharma thatis the development of anuttara-samyak-sambodhi. Subhuti, what does your mind say? While the Tathagata was withDipamkara Buddha, there was a dharma attained that was anuttara-samyak-sambodhi, was there not?” “There was not, World Honored One. As I understand themeaning of what the Buddha has said, while the Buddha was withDipamkara Buddha, there was no dharma attained that was anuttara-samyak-sambodhi.” The Buddha said, “So it is. So it is, Subhuti. In reality there is nodharma the Tathagata attained that is anuttara-samyak-sambodhi. Subhuti, if there was a dharma the Tathagata attained that wasanuttara-samyak-sambodhi, then Dipamkara Buddha would nothave given me the prediction. ‘In a future life you will attainBuddhahood and be called Sakyamuni.’ Since, in reality, there is no dharma attained that is anuttara-samyak-sambodhi, therefore Dipamkara Buddha gave me the 168

prediction making the statement, ‘In a future life you will attainBuddhahood and be called Sakyamuni.’ Why is this? Tathagata means the suchness of all dharmas. If there is someone who says the Tathagata attains anuttara-samyak-sambodhi, Subhuti, in reality there is no dharma the Buddhaattains that is anuttara-samyak-sambodhi. Subhuti, within the anuttara-samyak-sambodhi that the Tathagataattains, there is neither reality nor unreality. For this reason, theTathagata says all dharmas are Buddha Dharma. Subhuti, what aresaid to be all dharmas are not all dharmas, for this reason they arecalled all dharmas. Subhuti, suppose someone’s body is very large.” Subhuti replied, “World Honored One, the Tathagata says thisperson’s body is very large, hence it is not a large body, so it iscalled a large body.” “Subhuti, bodhisattvas are also like this. If they make thisstatement, ‘I will liberate immeasurable living beings,’ then they arenot called bodhisattvas, Why is this, Subhuti? In reality there is nodharma called a bodhisattva. For this reason, the Buddha says alldharmas are without self, individuals, living beings or life-spans. Subhuti, if bodhisattvas make this statement, ‘I will adornBuddha Lands,’ they are not called bodhisattvas. Why is this? TheTathagata says the adornment of Buddha Lands is not adornment, soit is called adornment. Subhuti, if bodhisattvas penetrate the selflessness of dharmas theTathagata says this is called truly being a bodhisattva.”18. “Subhuti, what does your mind say? The Tathagata has physical 169

eyes, does he not?” “So it is, World Honored One. The Tathagata has physical eyes.” “Subhuti, what does your mind say? The Tathagata has theDivine Eye, does he not?” “So it is, World Honored One. The Tathagata has the DivineEye.” “Subhuti, what does your mind say? The Tathagata has theWisdom Eye, does he not?” “So it is, World Honored One. The Tathagata has the WisdomEye.” “Subhuti, what does your mind say? The Tathagata has theDharma Eye, does he not?” “So it is, World Honored One. The Tathagata has the DharmaEye.” “Subhuti, what does your mind say? The Tathagata has theBuddha Eye, does he not?” “So it is, World Honored One. The Tathagata has the BuddhaEye.” “Subhuti, what does your mind say? As for all that sand in theGanges River, the Buddha has spoken of this sand, has he not?” “So it is, World Honored One. The Tathagata has spoken of thissand.” “Subhuti, what does your mind say? If there were as manyGanges Rivers as there are grains of sand in a single Ganges River,and there were as many Buddha worlds as there are grains of sandin all these Ganges Rivers, this would be many, would it not?” “Extremely many, World Honored One.” The Buddha told Subhuti, “The Tathagata fully knows the various 170

types of minds of all the living beings in those lands. Why is this?The Tathagata says all minds are not minds, so they are calledminds. How is this, Subhuti? The past mind cannot be obtained. Thepresent mind cannot be obtained. The future mind cannot beobtained.”19. “Subhuti, what does your mind say? If there was someone whofilled a great trichiliocosm with the seven treasures and used themto practice giving, then due to these causes and conditions therewards this person obtained would many, would they not?” “So it is, World Honored One. This person, due to these causesand conditions, would obtain extremely many rewards. Subhuti, ifrewards existed in reality, the Tathagata would not have said therewards obtained would be many. Because of the inexistence ofrewards, the Tathagata says the rewards obtained would be many.”20. “Subhuti, what does your mind say? The Buddha can be seen byhis perfectly formed body, can he not?” “No, World Honored One. The Tathagata should not be seen byhis perfectly formed body. Why is this? The Tathagata says aperfectly formed body is not a perfectly formed body, so it is calleda perfectly formed body. Subhuti, what does your mind say? TheTathagata can be seen by all of the perfectly characteristics, can henot?” “No, World Honored One. The Tathagata should not be seen byall of the perfect characteristics. Why is this? The Tathagata says theperfection of all characteristics is not perfect, so it is called theperfection of all characteristics.” 171

21. “Subhuti, you should not claim the Tathagata has this thought,‘I must have spoken the Dharma,’ Do not have this thought. Why isthis? If people say the Tathagata has spoken the Dharma, then theyslander the Buddha because they are unable to understand what Ihave said. Subhuti, in speaking the Dharma there is no Dharma thatcan be spoken, so it is called speaking the Dharma.” At that time, the Wise Subhuti addressed the Buddha saying,“World Honored One, there are many living beings in their futurelives who will hear this Dharma spoken and generate faith in mind,are there not?” The Buddha said, “Subhuti, there are neither living beings nornon-living beings. Why is this, Subhuti? Living beings, theTathagata says, are not living beings, so they are called livingbeings.”22. Subhuti addressed the Buddha saying, “World Honored One,has the Buddha attained anuttara-samyak-sambodhi withoutattaining anything?” “So it is. So it is, Subhuti. Regarding my anuttara-samyak-sambodhi, there is not even the slightest dharma that can be attained,so it is called anuttara-samyak-sambodhi.”23. “Furthermore, Subhuti, this Dharma is universal and withoutvariance, so it is called anuttara-samyak-sambodhi. By beingwithout self, individuals, living beings or life-spans in thecultivation of all wholesome dharmas one attains anuttara-samyak-sambodhi. Subhuti, what are said to be wholesome dharmas, theTathagata says, are not wholesome dharmas, so they are calledwholesome dharmas.” 172

24. “Subhuti, if there was someone who took heaps of the seventreasures that were like all the majestic Sumeru mountains in a greattrichiliocosm and used them to practice giving, and if someonereceives, retains, reads and recites even just four lines of verse fromthis Prajna Paramita Sutra and explains them to others, the previousrewards are not even one hundredth of it, not even one thousandth,one ten-thousandth, one millionth, nor even is a calculation orcomparison able to be reached.”25. “Subhuti, what does your mind say? You should not claim theTathagata has this thought, ‘I will liberate living beings.’ Subhuti,do not have this thought. Why is this? In reality there are no livingbeings the Tathagata liberates. If there were living beings theTathagata liberates the Tathagata would then have the perception ofself, individuals, living beings or life-spans. Subhuti, the Tathagata says an existing self is not an existing self,yet ordinary people consider there to be an existing self. Subhuti,ordinary people, the Tathagata says, are not ordinary people.”26. “Subhuti, what does your mind say? The Tathagata can beperceived by the thirty-two characteristics, can he not?” Subhuti replied, “So it is, so it is. The Tathagata is perceived bythe thirty-two characteristics.” The Buddha said, “Subhuti, if one perceives the Tathagata by thethirty-two characteristics, then a wheel-turning sage king is theTathagata.” Subhuti addressed the Buddha saying, “World Honored One, asI understand the meaning of what the Buddha has said, the Tathagatashould not be perceived by the thirty-two characteristics.” 173

At that time, the World Honored One spoke the verse: If I am seen by sight, Or sought by sound, This person walks the wrong path, Unable to see Tathagata.27. “Subhuti, if you have this thought, ‘It is not because of theperfect characteristics that the Tathagata attains anuttara-samyak-sambodhi,’ Subhuti, do not have this thought, ‘It is not because ofthe perfect characteristics that the Tathagata attains anuttara-samyak-sambodhi.’ If you have this thought, ‘One who develops themind of anuttara-samyak-sambodhi says all dharmas arecharacterized by annihilation,’ do not have this thought. Why is this?One who develops the mind of anuttara-samyak-sambodhi does notsay dharmas are characterized by annihilation.”28. “Subhuti, if a bodhisattva filled as many trichiliocosms as thereare grains of sand in the Ganges River with the seven treasures andused them to practice giving, and if, however, there is someone whoknows all dharmas are selfless, achieving forbearance, thisbodhisattva surpasses the merit obtained by the aforementionedbodhisattva. Subhuti, this is because all bodhisattvas do not receive rewards.” Subhuti addressed the Buddha saying, “World Honored One, whydo you say bodhisattvas do not receive rewards?” “Subhuti, the rewards bodhisattvas earn should not be desired.For this reason it is said they do not receive rewards.”29. “Subhuti, if there is someone who says the Tathagata either 174

comes or goes, or sits or lies down, this person does not understandthe meaning of what I say. Why is this? The Tathagata has nowhereto come from and nowhere to go, therefore he is called theTathagata.”30. “Subhuti, if virtuous men and women were to grind a greattrichiliocosm into minute particles, what does your mind say? Thisassemblage of minute particles would be many, would they not?” “Extremely many, World Honored One. Why is this? If thisassemblage of minute particles was really existing, then the Buddhawould not have spoken of an assemblage of minute particles. Howis this? The Buddha says an assemblage of minute particles is not anassemblage of minute particles, so it is called an assemblage ofminute particles.” “World Honored One, the Tathagata has said a greattrichiliocosm is not a great trichiliocosm, so it is called a greattrichiliocosm. Why is this? If a great trichiliocosm was reallyexisting, then it would be a unified entity. The Tathagata says aunified entity is not a unified entity, so it is called a unified entity.” “Subhuti, a unified entity cannot be spoken of. Only ordinarypeople are attached to this matter.”31. “Subhuti, if someone says the Buddha has spoken of the viewof self, individuals, living beings or life-spans, Subhuti, what doesyour mind say? This person understands the meaning of what I havesaid, do they not?” “World Honored One, this person does not understand themeaning of what the Tathagata has said. Why is this? The WorldHonored One says the view of self, individuals, living beings or life- 175

spans is not the view of self, individuals, living beings or life-spans,so it is called the view of self, individuals, living beings or life-spans.” “Subhuti, those who develop the mind of anuttara-samyak-sambodhi should regard all dharmas by knowing like this, seeinglike this, believing and understanding like this, without giving riseto a perception of dharmas. Subhuti, what is said to be a perceptionof dharmas, the Tathagata says, is not a perception of dharmas, so itis called a perception of dharmas.”32. “Subhuti, if there is someone who fills immeasurable asamkhyaworlds with the seven treasures and uses them to practice giving,and if there are virtuous men and women who develop the mind ofa bodhisattva and take even just four lines of verse from this sutra,receiving, retaining, reading and reciting them, and expoundingthem to others, their rewards will surpass those. How would you say they expound it to others? By not holding onto appearances, immovable like thusness. Why is this? All conditioned dharmas Are like a dream, an illusion, a bubble, a shadow Like dew and like lightning Thus they should be perceived.”After the Buddha had spoken this sutra, the elder Subhuti with allthe bhiksus, bhiksunis, upasakas, upasikas, and the devas, humansand asuras of all worldly realms heard what the Buddha had said andwere all greatly pleased; believing, receiving, honoring andpracticing it. 176

21. Lotus Sutra [11] Tactfulness2.1. At that time the World Honored One, rising quietly and clearlyfrom contemplation, addressed Shariputra: “The wisdom of Buddhasis very profound and infinite. Their wisdom-school is difficult tounderstand and difficult to enter, so that the shravakas andpratyekabuddhas cannot apprehend it. Wherefore? Because theBuddhas have been in fellowship with countless hundred thousandmyriad kotis of Buddhas, perfectly practicing the infinite Law of allBuddhas, boldly and zealously advancing and making their fameuniversally known, perfecting the very profound, unprecedented Lawand preaching, as opportunity served, its meaning so difficult tounderstand.2.2. “Shariputra! Ever since I became Buddha, with variousreasonings and various parables I have widely discoursed and taught,and by countless tactful methods have led living beings, causingthem to leave al attachments. Wherefore? Because the Tathagata isaltogether perfect in his tactfulness and paramita of wisdom.2.3. “Shariputra! The wisdom of the Tathagata is broad and great,profound and far-reaching; his mind is infinite; his expositions areunimpeded; his powers, his fearlessness, his meditations, hisemancipations, his contemplations have enabled him to enter intothe boundless realms and to accomplish all the unprecedented Law. Shariputra! The Tathagata is able to discriminate everything,preach the laws skillfully, use gentle words, and cheer the hearts 177

of all.2.4. “Shariputra! Essentially speaking, the Buddha has altogetherfulfilled the infinite, boundless, unprecedented Law. Enough,Shariputra, there is no need to say more. Wherefore? Because theLaw which the Buddha has perfected is the chief unprecedentedLaw, and difficult to understand. Only a Buddha together with aBuddha can fathom the Reality of All Existence, that is to say, allexistence has such a form, such a nature, such an embodiment, sucha potency, such a function, such a primary cause, such a secondarycause, such an effect, such a recompense, and such a completefundamental whole.”2.5. At that time the World Honored One, desiring to proclaim thisteaching over again, spoke thus in verse: “Immeasurable are the world’s heroes. Embracing gods and men in the world Among all the living creatures, None can know the Buddhas. The Buddha’s powers and fearlessness, Emancipations and contemplations, And the Buddha’s other laws No one is able to measure Of yore I followed countless Buddhas And perfectly trod the right ways Of the profound and wonderful Law, Which are difficult to perceive and perform. 178

During infinite kotis of kalpas,After pursuing all those ways,Having obtained the perfect fruit on the wisdom throne,I was able perfectly to understand.Such great effects as these,The meaning of every nature and form:I and other Buddhas in the universeAlone can understand these things.This Law is inexpressible,It is beyond the realm of terms;Among all the other living beingsNone can apprehend itExcept the bodhisattvasWho are firm in the power of faith.The disciples of all the BuddhasWho have offered worship to the BuddhasAnd have ended all their faultsAnd dwell in this last bodily state,Such men as theseHave not powers equal to such knowledge.Though the world were fullOf beings like ShariputraWho with utmost thought combined to measure it,They could not fathom the Buddha-wisdom.Indeed thought the universe were full 179

Of beings like Shariputra,And the rest of my disciplesFilled the world in every quarter,Who with utmost thought combined to measure it,They also could not understand.Though pratyekabuddhas of keen intelligence,In their last faultless bodily stage,Also filled every region of the universe,Numerous as bamboo in the woods,If these with united mindThrough infinite kotis of kalpasWished to ponder the Buddha’s real wisdom,They could not know the least part.Though newly vowed bodhisattvasWho have worshiped countless Buddhas,Have penetrated all meanings,And can ably preach the Law,Abounding as rice and hemp, bamboo and reeds,Filled the world in every quarter,If with one mind by mystic wisdom,Through kalpas like the sands of the Ganges,All these were to ponder together,They could not know the Buddha-wisdom.Though bodhisattvas, free from falling back,Numerous as the sands of the Ganges, 180

With one mind investigated together, They too could not understand. Again I say to Shariputra: ‘The faultless and inscrutable, Profound and mysterious Law I now have wholly attained. Only I know these truths, As also do the Buddhas of the universe. Know, Shariputra! The words of Buddhas do not differ. In the laws preached by the Buddha You should beget great strength of faith, For at length after the Buddha’s preparatory teaching He must now proclaim the perfect Truth.’ I address all the shravakas And seekers after the vehicle of pratyekabuddhas, Those whom I have freed from the bondage of suffering And who have reached nirvana: ‘The Buddha employs his tactful powers; He shows the Way by the three-vehicle teaching. All beings have various attachments; He leads them to obtain escape.’”2.6. At that time in the great assembly there were shravakas andfaultless Arhats, Ajnata-Kaundinya and others, twelve hundred innumber, and bhikshus, bhikshunis, upasakas, and upasikas, who had 181

vowed to be shravakas and pratyekabuddhas—all these reflectedthus: “For what reason does the World Honored One now extol thetactful way so earnestly and say these words: ‘The Law which theBuddha has obtained is very profound and difficult to comprehend.That which he proclaims has a meaning so hard to understand thatall the shravakas and pratyekabuddhas are unable to attain it’? As yetthe Buddha has declared only one principle of emancipation, and wealso, obtaining this Law, reach nirvana. But now we do not knowwhere this principle leads.”2.7. At that time Shariputra, apprehending the doubt in the minds ofthe four groups and also himself not having mastered the meaning,spoke to the Buddha, saying: “World Honored One! What is thecause and what the reason for so earnestly extolling the paramounttactful method and the very profound, mysterious Law, difficult tounderstand, of the Buddhas? From of yore I have ever heard such adiscourse from the Buddha. At present these four groups arealtogether in doubt. Will the World Honored One be pleased toexplain these things, why the World Honored One extols soearnestly the very profound and mysterious Law, so difficult tounderstand.”2.8. Then Shariputra, desiring to announce this meaning over again,spoke thus in verse: “O Wisdom Sun! Great Holy Honored One! At length thou hast preached this Law, And declared thyself to have obtained such Powers, fearlessness, and contemplations, Mediations, emancipations, and other 182

Inconceivable laws.About the Law obtained on the wisdom throneNo one has been about to utter any question,And I find it hard to fathom the meaningAnd also am unable to ask questions.Without being asked thou thyself hast spoken,Extolling the way thou hast walked,That thy most mysterious wisdomIs that which the Buddhas obtained.All the faultless ArhatsAnd those who are seeking nirvanaHave now fallen into nets of doubt.Why does the Buddha speak thus?Seekers after pratyekabuddhahood,Bhikshus and bhikshunis,Gods, dragons, and spirits,Gandharvas and other beingsScan each other in perplexity,And look expectant to the Honored of Men.What may be the meaning of this matter?We would the Buddha will explain.In this assembly of shravakasThe Buddha says I am the chief of the disciples,But I, now, of my own wisdom 183

Am in doubt and cannot understand Whether it is the final Law Or is the Way to progress there. The sons born of the Buddha’s mouth With folded hands wait expectantly. Be pleased to send forth the mystic sound And now proclaim the truth as it is. Gods, dragons, spirits, and others, Numerous as the sands of the Ganges; Bodhisattvas aspiring to be Buddhas Fully eighty thousand in number; Also, from myriads of kotis of countries, Holy wheel-rolling kings are here, With folded hands and reverent hearts, Desiring to hear the perfect Way.”2.9. At that time the Buddha said to Shariputra: “Enough, enough,there is no need to say more. If I explain this matter, all the worldsof gods and men would be startled and perplexed.”2.10. Shariputra again said to the Buddha: “World Honored One!Be pleased to explain it! Be pleased to explain it! Wherefore?Because in this assembly there are numberless hundred thousandmyriad kotis of asamkhyeya living beings who have already seen theBuddhas, whose perceptions are keen and whose wisdom is clear. Ifthey hear the Buddha’s teaching, they will be able to believe itrespectfully.” 184

2.11. Then Shariputra, desiring to announce this meaning over again,spoke thus in verse: “King of the Law, Most High Honored One! Be pleased to explain without misgiving! In this assembly are countless beings Who can respectfully believe.”2.12. The Buddha again said: “Enough, Shariputra! If I explainedthis matter, all the worlds of gods, men, asuras would be startled andperplexed, and haughty bhikshus might fall into the great pit.”2.13. Then the World Honored One once again spoke in verse: “Enough, enough, no need to say more. My Law is subtle and inscrutable; Those who are haughty On hearing would not believe it respectfully.”2.14. Then Shariputra once again said to the Buddha: “WorldHonored One! Be pleased to explain it! Be pleased to explain it! Inthis present assembly there are, equal with me, hundreds ofthousands of myriads of kotis who, in former lives, have followedthe Buddha and been transformed by him. Such men as these cancertainly believe respectfully and throughout the night willpeacefully rest and in various ways be abundantly benefitted.”2.15. Then Shariputra, desiring to announce this meaning over again,spoke thus in verse: “Most High and Honored of the Living! Be pleased to explain the paramount Law! 185

I am the eldest son of the Buddha. Condescend to explain it discriminately. In this assembly countless beings Are able respectfully to believe this Law. The Buddha already in his former lives Has taught such living beings. All with one mind, folding their hands, Desire to hear the Buddha’s words. There are twelve hundred of us And others aspiring to be Buddhas. Be pleased, for the sake of these beings, To condescend to explain it discriminately. If these hear this Law, They will beget great joy.”2.16. At that time the World Honored One addressed Shariputra:“Since you have already thrice earnestly repeated your request, howcan I refuse to speak? Do you now listen attentively to, ponder, andremember it! I will discriminate and explain it for you.”2.17. When he had thus spoken, in the assembly some five thousandbhikshus, bhikshunis, upasakas, and upasikas straightway rose fromtheir seats and, saluting the Buddha, withdrew. Wherefore? Becausethe root of sin in these beings was so deep and their haughty spiritso enlarged that they imagined they had attained what they had notattained and had proved what they had not proved. In such error asthis they would not stay; and the World Honored One was silent and 186

did not stop them.2.18. Thereupon the Buddha addressed Shariputra: “Now in thiscongregation I am free from useless twigs and leaves, and havenothing but all that are purely the true and real. It is good,Shariputra, that such extremely haughty ones as those are goneaway. Now carefully listen and I will expound the matter for you.”Shariputra said: “So be it, World Honored One; I desire joyfully tolisten.”2.19. The Buddha addressed Shariputra: “Such a wonderful Law asthis is only preached by the Buddha-Tathagatas on rare occasions,just as the udumbara flower is seen but once in long periods.Shariputra, believe me, all of you; in the Buddha’s teaching no wordis false. Shariputra, the meaning of the laws which the Buddhasexpound as opportunity serves is difficult to understand. Wherefore?Because I expound the laws by numberless tactful ways and withvarious reasonings and parabolic expressions. These laws cannot beunderstood by powers of thought or discrimination; only theBuddhas can discern them. Wherefore? Because the Buddhas, theWorld Honored Ones, only on account of the one very great causeappear in the world. Shariputra, why do I say that the Buddhas, theWorld Honored Ones, only on account of the one very great causeappear in the world? Because the Buddhas, the World HonoredOnes, desire to cause all living beings to open their eyes to theBuddha-knowledge so that they may gain the pure mind, thereforethey appear in the world; because they desire to show all livingbeings the Buddha-knowledge, they appear in the world; becausethey desire to cause all living beings to apprehend the Buddha- 187

knowledge, they appear in the world; because they desire to cause allliving beings to enter the way of the Buddha-knowledge, they appearin the world. Shariputra, this is why it is only on account of the onevery great cause that Buddhas appear in the world.”2.20. The Buddha addressed Shariputra: “The Buddha-Tathagatateaches only bodhisattvas. Whatever they do is always for onepurpose, that is, to take the Buddha-knowledge and reveal it to allliving beings. Shariputra! The Tathagata, by means of the OneBuddha-vehicle, preaches to all living beings the Law; there is noother vehicle, neither a second nor a third. Shariputra! The Buddhasin times past, by infinite, numberless tactful ways and with variousreasonings and parabolic expressions, expounded the laws for thesake of all living beings. All these laws are for the One Buddha-vehicle, so that all those living beings, who have heard the Law fromthe Buddhas, might all finally obtain perfect knowledge.2.21. “Shariputra! The future Buddhas who are to appear in theworld will also, by infinite, numberless tactful ways and withvarious reasonings and parabolic expressions, expound the laws forthe sake of all living beings. All these laws are for the One Buddha-vehicle, so that all those living beings who hear the Law from theBuddhas shall finally obtain perfect knowledge.2.22. “Shariputra! The Buddhas, the World Honored Ones, atpresent in innumberable hundred thousand myriad kotis of Buddha-lands in the universe, who are so greatly benefitting and rejoicing allliving beings, these Buddhas, by infinite, numberless tactful waysand with various reasonings and parabolic expressions, also expound 188

the law for the sake of all living beings. All these laws are for theOne Buddha-vehicle, so that all those living beings who hear theLaw from the Buddhas finally obtain perfect knowledge.2.23. “Shariputra! All these Buddhas teach only bodhisattvas,desiring to show all living beings the Buddha-knowledge, desiringto cause all living beings to apprehend the Buddha-knowledge, anddesiring to cause all living begins to enter the way of the Buddha-knowledge. Shariputra! I, at the present time, am also like them.Knowing that all living beings have many kinds of desires deeplyattached in their minds, I have, according to their capacity,expounded the laws by various reasonings, parabolic expressions,and tactful powers. Shariputra! Such teachings all are in order tosecure perfect knowledge of the One Buddha-vehicle. Shariputra! Inthe whole universe there are not even two vehicles, how much lessa third.2.24. “Shariputra! The Buddhas appear in the evil ages of the fivedecays, that is to say, decay of the kalpa, decay through tribulations,decay of all living creatures, decay of views, and decay of lifetime.Thus, Shariputra! Because in the disturbed times of kalpa decay allliving beings are very vile, being covetous and envious, bringing tomaturity every root of badness, the Buddhas by tactful powers in theOne Buddha-vehicle discriminate and expound the three. Shariputra!If my disciples who cal themselves Arhats or pratyekabuddhas willneither hear nor understand that the Buddha-Tathagatas teach onlybodhisattvas, these are not the Buddha’s disciples nor Arhats norpratyekabuddhas. 189

2.25. “Again, Shariputra! If those bhikshus and bhikshunis whoclaim that they have already become Arhats and say: ‘This is our lastbodily state before final nirvana,’ and thereupon do not again devotethemselves to seek after Perfect Enlightenment, you must know thatthis class are all extremely conceited. Wherefore? Because there isno such thing as a bhikshu who has really obtained arhatship if hehas not believed this Law. But there is an exceptional case when,after the Buddha’s extinction, there is no other Buddha present.Wherefore? Because after the Buddha’s extinction it is hard to findpersons who can receive and keep, read and recite, and explain themeaning of such sutras as these. Only if they meet other Buddhascan they, in this same Law, obtain the solution. Shariputra! Youshould with all your heart believe and discern, receive and keep theword of the Buddha. No word of the Buddha-Tathagatas is false;there is no other vehicle, but only the One Buddha-vehicle.”2.26. At that time the World Honored One, desiring to proclaim thisteaching over gain, spoke thus in verse: “Bhikshus and bhikshunis Obsessed by utmost arrogance, Upasakas filled with self-conceit, Upasikas with unbelief, Four groups such as these, Five thousand in number, Perceiving not their errors And faults in the commandments, Careful only of their flaws: Such small wit they showed, 190

These dregs of the assembly, whoBecause of the Buddha’s splendid virtue withdrew;These men of little virtuous happinessAre incapable of receiving this Law.Now this assembly has no twigs and leaves,But only those who are true and real.Shariputra! Listen carefully toThe laws obtained by the Buddhas, which,By infinite tactful powers,They expound for all creatures.What they all entertain in their minds,All the ways they practice,How many kinds are their desires,And their former karmas, good and evil,The Buddha knows all these perfectly.With various reasonings and parables,Terms and tactful powers,He causes them all to rejoice,Preaching either sutras,Or gathas, or former things,Or birth stories, or the unprecedented,And also preaching by reasonings,By parables and geyas,And by upadesha scriptures.The dull who delight I petty rules, 191

Who are greedily attached to existence,Who, under innumerable Buddhas,Do not walk the profound and mystic Way,Who are harassed by all the sufferings—Because of these I preach nirvana.I have set up such tactful waysTo enable them to enter the Buddha-wisdom.But I have never said: ‘You allShall accomplish the Buddha-way.’The reason why I have never so saidIs that the time for saying it had not arrived.But now is they very time,And I have resolved to preach the Great-vehicle.These nine divisions of my LawPreached according to the capacity of all creaturesAre but the introduction to the Great-vehicle,Hence I preach this sutra.There are sons of the Buddha whose minds are pure,Who are gentle and clever-natured,And who, in innumerable Buddha-regions,Have walked the profound and mystic Way;On behalf of these sons of the BuddhaI preach this Great-vehicle sutra.And I predict that such men as theseIn the world to come will accomplish the Buddha-way. 192

Through their deep-hearted mindfulness of the BuddhaAnd observance of the pure commandments,These, hearing that they may become Buddhas,Are filled throughout with great joy.The Buddha knows their mind and conduct,And therefore preaches to them the Great-vehicle.If shravakas or bodhisattvasHear the Law which I preach,Even be it but one verse,All, without doubt, become Buddhas.In the Buddha-lands of the universeThere is only the One-vehicle Law,Neither a second nor a third,Except the tactful teachings of the Buddha.But by provisional expressionsHe has led all living creaturesRevealing the Buddha-wisdom.In the appearing of Buddhas in the worldOnly this One is the real fact,For the other two are not the true.They never by a smaller vehicleSave all living creatures.The Buddha himself abides in the Great-vehicle,In accordance with the Law he has attained, 193

Enriched with powers of mediation and wisdom,And by it he saves all creatures.I, proving the supreme Way,The great-vehicle, the universal Law,If I convert by a smaller vehicleEven but one human being,I shall fall into grudging—A thing that cannot be.If men turn in faith to the Buddha,The Tathagata will not deceive them,For he has no covetous and envious desiresAnd is free from all the sins of the laws.So the Buddha, in the universe,Is the one being perfectly fearless.I, by my sings-adorned body,With their shining illuminate the world,And am worshiped by countless multitudes,For whom I preach the seal of reality.Know, Shariputra!Of yore I made a vow,Wishing to cause all creaturesTo rank equally without difference with me.According to the vow I made of old,Now all has been perfectly fulfilledFor converting all living beings 194

And leading them to enter the Buddha-way.Whenever I meet any creaturesI teach them all by the Buddha-way.But the unwitting remain confusedAnd, going astray, never accept my teaching.I know that all these creaturesHave never practiced the fundamental goodness,Are firmly attached to the five desires,And through infatuation are in distress;By reason of these desires,They have fallen into the three evil paths;Transmigrating in the six states of existence,They suffer the utmost misery.Received into the womb in minute form,Life after life they ever increase and grow,Poor in virtue and of little happiness.They are oppressed by all the distresses;They have entered the thickets of heretical views,Such as ‘existence’ or nonexistence’;Relying on these false views,Altogether sixty-two,They are deeply attached to these false laws,Firmly holding, unable to give them up,Self-sufficient and self-inflated, 195

Suspicious, crooked, and faithless in mind;During thousands and myriads of kalpasThey have not heard the name of a Buddha,Nor have they heard the True Law;Men such as these can hardly be saved.For this reason, Shariputra,I set up a tactful way for them,Proclaiming the way to end sufferings,Revealing it through nirvana.Though I proclaim nirvana,Yet it is not real extinction.All existence, form the beginning,Is ever of the nirvana-nature.When a son of the Buddha has fulfilled his course,In a world to come he becomes a Buddha.Only by my powers of tactfulnessDo I manifest the three-vehicle Law.For all the World Honored OnesExpound the One-vehicle Way.Now let all in this great assemblyBe free from doubts and perplexities.The Buddhas do not differ in their statements;There is One only and no second vehicle.In the past countless kalpas 196

Innumerable extinct Buddhas,In hundreds, thousands, and milliards,Whose numbers cannot be counted,All such World Honored Ones as theseWith various reasonings and parablesAnd innumerable tactful powersHave proclaimed the various laws.But all these World Honored OnesProclaimed the One-vehicle Law,Converting numberless creaturesTo enter the Buddha-way.Moreover, the great holy masters,Knowing that which all the worldsOf gods, men, and other creaturesDeeply desire in their hearts,In addition, by varying tactfulness,Assist in revealing the first principles.If there are any beingsWho have met the former Buddhas;If, having heard the Law, they have given donations;If they have kept the commandments and been persevering,Been assiduous, meditative, and wise;Having kept these various ways of happiness and virtue,Such beings as theseHave all attained the Buddha-way. 197

After the extinction of Buddhas,Men with good and soft minds for the truth,Such living beings as theseHave all attained the Buddha-way.After the extinction of Buddhas,Those who worshiped their relicsAnd built many kotis of sorts of stupas,With gold, silver, and crystal,With moonstone and agate,With jasper and lapis lazuli,Clearly and broadly decorated,Handsomely displayed on every stupa;Or those who built stone shrinesOf sandalwood and aloes,Eaglewood and other woods,Of brick, tiles, and clay;Or those who in the wildsRaised earth for Buddhas’ shrines;Even children, in their play,Who gathered sand for a Buddha’s stupa:All such beings as theseHave attained the Buddha-way.If men for the sake of BuddhasHave erected imagesCarved with the characteristic sings, 198

They have all attained the Buddha-way.Or those who with the precious seven,With brass, red and white copper,With wax, lead, and tin,With iron, wood, and clay,Or with glue and lacquerHave adorned and made Buddhas’ images,All such ones as these have attained the Buddha-way.Those who have painted Buddhas’ imagesWith the hundred blessing-adorned signs,Whether done by themselves or by employing others,Have all attained the Buddha-way.Even boys in their playWho with reed, wood, or penOr with the fingernailHave drawn Buddhas’ images,All such ones as these,Gradually accumulating meritAnd perfecting hearts of great pity,Have attained the Buddha-way;Indeed, by influencing the bodhisattvas,Have saved countless creatures.If men to the stupas and shrines,To the precious images and paintings, 199

With flowers, incense, flags, and umbrellasHave paid homage with respectful hearts;Or employed others to perform music,Beat drums, blow horns and conchs,Panpipes and flutes, play lutes, harps,Guitars, gongs, and cymbals,Such mystic sounds as these,All played by way of homage;Or with joyful heartsBy singing have extolled the merits of BuddhasEven though in but a low voice,These too have attained the Buddha-way.Even anyone who, with distracted mind,With but a single flowerHas paid homage to the painted imagesShall gradually see countless Buddhas.Or those who have offered worship,Were it by merely folding the hands,Or even raising a hand,Or by slightly bending the head,By thus paying homage to the imagesGradually see innumberable Buddhas,Attain the supreme Way,Extensively save countless creatures,And enter the formless nirvana, 200