Dharma Torch

Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty by Imperial Command

At that time, the Secret Guardian said to Tranquil Mind, “The Bodhisattva proceeded to the Bodhi tree to accomplish the Buddha way. Before the Tathāgata turned the wheel of Dharma, he was able to guide sentient beings. Such greatness, the sentient beings he transformed are immeasurable and boundless. From the initial arising of the Bodhicitta, the Bodhisattva began practicing, until he sat under the Bodhi tree. Throughout this long period, he has always benefited sentient beings; who could slander him? Therefore, you should now understand that if the Bodhisattva sits on the Dharma seat and swiftly achieves the path of supreme, right, and equal enlightenment, the sentient beings he transforms will be even more numerous.

“When the Bodhisattva first accomplished the Buddha way, Lord Brahmā Śikhin along with sixty-eight thousand nonillion and hundred thousand family members respectfully gathered around and proceeded to where the Buddha was located, paying homage to Buddha’s feet, circumambulating seven times to the right, and earnestly requested the Honored One, ‘May you, with great compassion, turn the wonderful Dharma wheel, spreading the teachings. There are many sentient beings equipped as vessels of the Dharma, who upon hearing the Buddha’s teachings can understand and follow them.’ Tranquil Mind! Thus did Lord Brahmā Śikhin beseech the Tathāgata to turn the Dharma wheel, so diligent in his stand before the Buddha, due to his past vow. In past lives, there was a Lord called Dhṛtarāṣṭra (meaning ‘Courage Protector’ in the language of the Jin), along with his son ‘All Courage,’ vowed, ‘I shall urge all Tathāgatas of the virtuous kalpa to turn the Dharma wheel.’ Did Lord Brahmā Śikhin alone beseech the Buddha to turn the Dharma wheel? Do not think so. Why? There were also a billion Brahma’s retinues, a billion Śakra deities, and a billion septillion of Bodhisattva assemblies, all urging the Tathāgata to turn the Dharma wheel, ‘Honored One, indeed, it is time to turn the Dharma wheel.’ Lord Brahmā Śikhin went to Benares, where the sage fell, in the Deer Park, arranging the lion’s throne, majestically adorned and pleasing to all, three thousand two hundred and eighty miles high. As soon as Lord Brahmā Śikhin had arranged the lion’s throne for the Tathāgata, those billion Brahmā, billion Śakra deities, and billion septillion of Bodhisattvas also arranged lion’s thrones for the Honored One, equal in height and grandeur. Each thought to themselves, ‘The Tathāgata will sit on my lion’s throne and turn the Dharma wheel.’”

The Secret Guardian continued to Tranquil Mind, “At that time, the Tathāgata went to Benares, where the sage fell, in the Deer Park, and sat on the lion’s throne. Brahmā, Śakra, the Four Heavenly Kings, and all Bodhisattvas each thought to themselves, ‘The Tathāgata alone sits on my lion’s throne.’ After the Tathāgata had sat on all the lion’s thrones, suddenly, the ten directions and infinite Buddha lands shook six times. At that moment, the Honored One entered the boundless realm of samādhi, and suddenly the three thousand great thousand worlds became as flat as the palm of a hand, the realms of hell, animals, hungry ghosts, gods, and humans all attained peace. All sentient beings were free from lust, anger, and ignorance; the three poisons were eliminated, pure and dust-free, compassionate towards one another, like father to son, like mother to daughter. Countless Bodhisattvas from the ten directions and infinite Buddha realms came to listen to the Buddha’s teachings. The great gods of the three thousand great thousand worlds, innumerable deities, nāgas, spirits, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, and non-humans, all came to where the Buddha was, wanting to hear the Dharma. All who gathered filled the three thousand great thousand worlds, with not even a hair’s breadth of space left, all united in heart, thirsting for the Dharma, receiving the Honored One’s proclamation of the true Dharma. At that time, the Honored One, seeing that the great assembly had gathered and requested the turning of the Dharma wheel, proclaimed the true Dharma for the śramaṇas, heterodox ascetics, deities, demon kings, Lord Brahmā, and laypeople. Furthermore, Tranquil Mind! At that time, the Tathāgata timely turned the Dharma wheel, according to the minds of the sentient beings, allowing each to understand. They gathered there, and the Tathāgata individually expounded to them the practices of past lives, enlightening their minds and understanding, all adhering to the Buddha’s teachings.

“The Tathāgata, the perfectly enlightened one, spoke thus, ‘Noble ones! Know that the eye is impermanent. To understand that the eye is impermanent is to follow the true Dharma. If there are beings who think the eye is permanent and dislike impermanence, then upon hearing that the eye is impermanent, they will know that the eye is suffering. If there are beings who think the eye is the self and dislike non-self, then upon hearing that the eye is impermanent, they will realize there is no self, thus following the true Dharma. To illustrate with an analogy, the eye is like an illusion, mist, the moon reflected in water, as if awakened from a dream, like a shadow, an echo in the mountains. To follow these teachings is to practice the Buddha’s teachings.

‘The eye is empty, without characteristics, without wishes, without actions, detached, calming. Some beings hear of the eye’s stillness in this way. The eye arises from conditions. When beings hear that the eye arises from conditions, they realize that the ear, nose, tongue, body, and mind are also thus, all subject to impermanence. Upon hearing of impermanence, they understand that impermanence is suffering, they know non-self, detachment, calming, emptiness, without characteristics, without wishes. 

‘All phenomena are unconstructed, arising from causes and conditions. The five aggregates are impermanent, yet there are beings who perceive the aggregates as permanent, not understanding non-aggregate. All phenomena are impermanent, and when beings hear that all phenomena are impermanent, their minds attach to nothing, from the impermanence of the five aggregates, they all understand the principle of emptiness. 

‘Also, there are beings who think that bases of perception are real, not understanding that all kinds of bases of perception are impermanent; upon hearing these teachings, they understand that bases of perception are subject to impermanence. For understanding that the five aggregates, sense bases, and four great elements are impermanent, it is the same. 

‘Furthermore, there are beings who hear teachings on the four establishments of mindfulness, four right exertions, four bases of supernatural power, five faculties, five powers, seven factors of enlightenment, and the Noble Eightfold Path. Upon hearing these thirty-seven qualities, they understand impermanence and emptiness. Additionally, there are beings who hear of śamatha and vipaśyanā and follow the true Dharma. There are beings who delight in hearing the śrāvaka path, not delighting in pratyekaBuddha, or those who delight in the pratyekaBuddha path, not delighting in śrāvaka, or those who delight in both vehicles, not delighting in Mahāyāna. Or there are beings who, upon hearing the Mahāyāna, understanding its meaning and purpose, no longer delight in the words of śrāvaka and pratyekaBuddha.’

“Tranquil Mind! Thus does the Tathāgata turn the wheel of Dharma in accordance with what the sentient beings cherish in their hearts, allowing each to receive teachings that correspond to their needs. In this manner, the Tathāgata preaches to the beings, turning the wheel of Dharma. Even if someone possesses wisdom equal to that of Śāriputra and seeks to fully comprehend these teachings, even after hundreds of thousands of years, they would ultimately not grasp them completely, how much more so for others?”

When Secret Guardian spoke of the Bodhisattva’s austerities, the adornment of the Bodhi tree, the subjugation of the demon army, and the turning of the wheel of Dharma, eighty-four thousand individuals were inspired to attain the mind of supreme, right, and equal enlightenment.

At this time, the Secret Vajra Guardian stepped forward and said to the Buddha, “Great Saint! The secrets of the Tathāgata that I previously proclaimed, do they contradict or accord with the teachings of the Tathāgata? The secret of the Tathāgata is extremely profound and vast, beyond the belief of all worldly beings. My wisdom is inferior and limited, and although I have spoken of the Tathāgata’s secret, I understand in my heart that this is the manifestation of the Tathāgata’s supreme wisdom within me, not my own formidable power.”

The Buddha said, “It is exactly so. As Secret Guardian has stated, wherever the wisdom of the Tathāgata reaches, all beings receive peace. The disciples proclaim the scriptures and expound the Dharma, and these beings all possess the Tathāgata’s supreme wisdom within them, profound and fully comprehensible. Why? It is impossible for beings to independently establish the sacred edict of the Tathāgata and declare its gentle meaning. You examine the truth, inherit the wisdom of the Tathāgata, and have attained a realm free from fear; now expounding what is called the truth is indeed this Dharma. Why? The so-called true Dharma is that which all past, future, and present Buddhas, the World-Honored Ones, proclaim and guide with the supreme, right, and equal enlightenment, difficult for all in the world to believe and understand. If there are beings who proclaim the essence of this scripture correctly, according to the Dharma, these beings will all become Buddhas. If there are those who hear this secret of the Tathāgata and take joy in it, they should be respected by all in the world. Even if someone could carry Mount Sumeru on their head or shoulders in the sky, that might be possible; but for those beings who have not planted good roots to hear such profound teachings is impossible, let alone to uphold, recite, and practice as taught. If someone hears this scripture, upholds and recites it, and explains it to others, it should be known that this person, in past lives, has already offered service to countless duovigintillions of Buddhas. These righteous individuals have deeply planted good roots, are committed to the Mahāyāna, and will receive predictions of their enlightenment; this is without doubt, much more so for those who practice this Dharma.”

At that time, Tranquil Mind Bodhisattva approached and asked the Buddha, “Great Holy One! What is meant by the ‘calming’ that was just mentioned?”

The Buddha told Tranquil Mind Bodhisattva, “The meaning of ‘calming’ is to make the worldly troubles become faint. To eliminate troubles is essentially to remove greed, mental activities, and the different perspectives of the discriminating mind. If one removes the thoughts of desire, there will no longer be contemplation about desires; without such contemplation, there will be no attachment to the eighteen elements; because there is no attachment to the eighteen elements, there is no basis and reason for cognition; without the basis and reason for cognition, there will be no ignorance, karmic actions, and emotional attachments; because ignorance, karmic actions, and emotional attachments are eliminated, the concepts of ‘self’ and ‘mine’ can be eliminated; because the concepts of ‘self’ and ‘mine’ are eliminated, conceptual and physical forms can be eradicated; because conceptual and physical forms are eradicated, the erroneous views of nihilism and eternalism can be removed; because these erroneous views are removed, the craving for self can be eliminated.”

The Buddha continued to Tranquil Mind Bodhisattva, “All actions triggered by erroneous views and inverted perceptions, according to the laws of dependent origination, form troubles, all stemming from the craving for self. If there is no craving for self, one can abandon various erroneous views and the sixty-two doubts; if there is no craving for self, various causes and conditions will naturally settle; if there is no craving for self, all forms of greed will naturally fade; if there is no craving for self, various fixations will naturally disappear. Tranquil Mind! Just as when the root of a tree is removed, the trunk, branches, leaves, and fruits all vanish together, and the tree no longer exists. It is the same for practitioners; because there is no craving for self, there will be no various erroneous views and sixty-two doubts; because if is no craving for self, one can remove the five aggregates, the six sense bases, and all the troubles of afflictions. Therefore, as long as there is no craving for self, there will be no afflictions such as the five aggregates.”

“Aye, Great Sage! The continuous non-elimination of craving for self leads to the arising of ‘self-identity’ and ‘identity of possession’.”

The Buddha told Tranquil Mind, “When people cling to the concept of ‘self-identity’, they cannot eliminate their craving for self; when they grasp at ‘personality’, ‘lifespan identity’, and other distinctions, they continue to generate attachment. The wisdom of a truly enlightened being neither clings to an internal ‘self’ nor an external ‘other’. This type of cognition has no location, hence the enlightened one, regardless of where they are, does not generate erroneous views because there is no object for these wrong views to cling to. Views and wisdom reside nowhere; this is called fundamentally severing the views of craving for self, recognizing that all cravings for self are empty. When one sees that all attachments to ‘self’ are essentially empty, they can attain the patience of meekness, no longer bound by any false cognitions. At this point, the body and mind function without traces of fabrication; not arising, not manifesting, not contriving, thus called the patience of meekness, not accepting false cognitions, thus capable of severing attachment to oneself.

“Tranquil Mind! Understand that only by severing the craving for self can one realize the liberated state of ‘formlessness’. What is formlessness? The body is merely a temporary aggregation of the four great elements, inherently without a permanent, unchanging essence. Those who see through this truth realize that all attachments to the body are illusory, thus they say the body is neither real nor obtainable. Due to its unreality, delusions arise. If one can desire nothing and let go of delusions, they naturally will not be confused, will not fabricate, and will not linger. When the mind ceases to linger on any object, resentment and conflicts extinguish; because resentment and conflicts are extinguished, one reaches a state of calm. What is it that is dissolved to be called calm? It is the dissolution of all causes of attachment that is called calm. Why is this so? Because only with external causes does the inner fire of anger ignite; without causes, there is no ignition. Tranquil Mind! Just like fire arises from the friction of two pieces of wood, but without the contact of wood, there is no flame. Tranquil Mind! In this way, when the mind clings to external support, it ignites the fire of anger; when the mind no longer clings to external support, the flame naturally extinguishes.

“Tranquil Mind! There are also those Bodhisattva-Mahāsattvas who skillfully and conveniently dissolve the causes of afflictions, yet they do not eliminate the foundation of pure merits; they do not incite the entanglements of afflictions, yet they continue to cultivate the practice of the Six Perfections and myriad actions; though they distance themselves from demonic obstacles and evil deeds, they do not abandon the causes of benefiting sentient beings in the Buddha path; though they transcend the attachment to Nirvana, they do not forsake the thirty-seven elements conducive to enlightenment; their hearts do not delight in the realms of Sravakas and PratyekaBuddhas, yet they do not abandon the Bodhisattva’s supreme right awakening of Bodhicitta. While realizing emptiness, they give rise to great compassion and observe various causes and conditions. Bodhisattvas propagate the truth through the unmarked arising of conditions, not shaken by delusions in their path; Bodhisattvas, through the arising of desirelessness, are forever undeterred by the realm of sentient beings; they do not abandon sentient beings, without hesitation, skillfully guiding them onto the Buddha path according to their individual karma and causes. This is how Bodhisattvas, with the expedient of wisdom, freely roam among purities.

“When impermanence is the cause, they do not detest the cycle of birth and death but attain freedom because they fear nothing. When suffering is the cause, their minds strive to establish sentient beings in the cessation and tranquility of Nirvana. When non-self is the cause, their minds strive to cultivate compassion in the hearts of sentient beings, practicing the actions of great compassion. When emptiness is the cause, the mind attains the pure Dharma body of the Tathagata, which embodies the Eightfold Path. When craving is the cause, it serves as pure medicine for those indulged in desires. When expounding the Dharma, it is to strengthen the minds of sentient beings. When anger is the cause, it serves as the compassionate medicine for those who act in anger, making their minds dwell in peace. When ignorance is the cause, it serves as the medicine of the Twelve Links of Dependent Origination, healing their mental afflictions and firming their resolve. When the three poisons of greed, anger, and ignorance equally serve as the cause, it is to educate sentient beings, strengthen their minds, and preach the medicine of impermanence. When desirelessness is the cause, their minds strive to liberate Sravaka disciples. When departing from anger is the cause, their minds strive to stand in the vehicle of PratyekaBuddhas. When departing from ignorance is the cause, it is to enlighten their minds, letting them dwell in the path of the Mahayana. When form is the cause, their minds strive for equanimous dwelling, attaining the majestic form of the Tathagata. When sound is the cause, their minds strive for the voice of the Tathagata. When scent is the cause, their minds strive to achieve the fragrant precepts of the Tathagata. When taste is the cause, their minds strive to comprehend the taste of the Dharma of the Tathagata. When bearing noble marks is the cause, their minds strive to attain majestic fruits of virtue. When touch is the cause, their minds strive for the soft attributes of the Tathagata’s hands and feet. When the Dharma is the cause, their minds strive to realize the unarisen profound meaning of the Tathagata. When giving is the cause, their minds strive to accomplish the perfection of virtues. When upholding precepts is the cause, their minds strive to beautify the pure Buddha land. When patience is the cause, their minds strive to attain the marvelous sound of Brahma. When diligence is the cause, their minds strive to universally save all sentient beings. When meditative concentration is the cause, their minds strive to invoke extensive supernatural powers. When wisdom is the cause, their minds strive to sever the fundamental roots of the sixty-two types of erroneous views and doubts. When loving-kindness is the cause, their minds strive to protect all beings equally, not harboring harm. When compassion is the cause, their minds strive to save all sentient beings. When joy is the cause, their minds strive to delight in the true Dharma, generating joy in their hearts. When upholding is the cause, their minds strive to abandon all afflictions and dangers. When the four kinds of grace are the cause, their minds strive to guide sentient beings.

“When motivated by greed and anger, their minds strive to imparting all teachings and generosity to sentient beings. When motivated by committing evil, their minds strive to practicing the pure precepts of the Tathagata. When motivated by conflict and impurity, their minds strive to practicing the Tathagata’s path of patience and non-dispute. When motivated by malice, their minds strive to achieve the Tathagata’s ten powers and the four fearlessnesses. When motivated by confusion and dullness, their minds strive to attaining the Tathagata’s samadhi and meditation states. When motivated by wrong views and misguided wisdom, their minds strive to liberate all beings with unobstructed wisdom, leading them to perfection.

“When motivated by the inferior vehicles, their minds strive to accumulating merit, aspiring for the Mahayana. When motivated by conforming to worldly laws, their minds strive to maintaining peace and tranquility, staying away from all evil actions. When motivated by the three evil paths, their minds strive to saving all beings who have fallen into the eight difficulties. When motivated by the heavenly realms, their minds strive to realizing that all conglomerates will eventually disperse. When motivated by worldly people, their minds strive to accomplishing all subtle and virtuous Dharmas. When motivated by recollection of the Buddha, their minds strive to constantly practicing closeness to all Buddhas. When motivated by recollection of the Dharma, their minds strive to practicing the true Dharma, abandoning unbeneficial matters. When motivated by recollection of the Sangha, their minds strive to attaining irreversible Dharma and achieving ultimate accomplishment. When motivated by giving, their minds strive to never abandoning any sentient beings. When motivated by upholding precepts, their minds strive to fulfill all wishes. When motivated by recollection of the heavens, their minds strive to accumulate virtues, achieving a rebirth among the noble. When motivated by physical practice, their minds strive to attain the Buddha’s body. When motivated by verbal teachings, their minds strive to achieve the Buddha’s teachings and scriptures. When motivated by mental cultivation, their minds strive to comprehend the profound meanings of the Buddha. When motivated by conditioned dharmas, their minds strive to accumulate merit, perfecting their own practice and verification. When motivated by unconditioned dharmas, their minds strive to possess the wisdom of the saints.

“Tranquil Mind! You should know, one cannot guide others to the ultimate path without causes; it is only through the mind influenced by causes that one can comprehend the Buddha path, leading to all-encompassing wisdom. Bodhisattvas, by skillfully utilizing all conditions, lead to all-encompassing wisdom. This is indeed the Bodhisattva’s skillful means, seeing that all dharmas can lead to enlightenment. Just as the trichiliocosm sustains all beings, and all sentient beings, plants, grains, rivers, seas, and dust particles rely on the earth for growth.”

“Tranquil Mind! It is the same for Bodhisattvas. All causes and conditions serve as aids in their practice, through which, by skillful means, they cultivate the most supreme and wonderful actions and realize all-encompassing wisdom. Just as all forms are composed of the four great elements—earth, water, fire, and wind—Bodhisattvas similarly use skillful means to direct all causes and conditions of practice towards the Buddha path. Why is this so? When sentient beings commit sins repeatedly, Bodhisattvas, seeing this, take it as a cause to practice the perfection of generosity and simultaneously perfect the perfection of moral discipline.

“If sentient beings harbor anger and malice, Bodhisattvas take this as a cause to practice the perfection of patience and also complete the perfection of diligence.

“If sentient beings are distracted and unsettled, Bodhisattvas use this as a cause to practice the perfection of meditative concentration, thereby perfecting the perfection of wisdom.

“In places where sentient beings are in darkness, lacking wisdom, and obstructed in their practice, Bodhisattvas cut through the nets of afflictions that bind them.

“If sentient beings diligently maintain their practice, Bodhisattvas assist them in cutting off all attachments.

“When people praise and worship, Bodhisattvas show them to take refuge in the Buddha, the Dharma, and the Sangha.

“If they encounter slanderers, Bodhisattvas also go along with their intentions, preventing them from arising anger.

“When Bodhisattvas see sentient beings suffering, their hearts arise with great compassion; when they see sentient beings happy, they rejoice greatly and protect and embrace them.

“When encountering stubborn and difficult-to-transform sentient beings, Bodhisattvas skillfully enlighten and guide them towards goodness. In such situations, Bodhisattvas cultivate virtuous actions and arouse the intention towards the path.

“If sentient beings, due to their causes and conditions, possess strength, Bodhisattvas accordingly show protective Dharma, inspiring them to generate the mind of enlightenment.

“If sentient beings receive the results of their karmic forces, Bodhisattvas accordingly embrace and teach them, inspiring them to generate the mind of enlightenment. These various actions are called being at ease in accordance with causes and conditions. Bodhisattvas, by skillfully conforming to and knowing the capacities of sentient beings, speak the Dharma opportunistically, according to their karmic forces and conditions, making each and every one joyfully enlightened and diligently progressing on the great path. With the wisdom of the saints, they expound profound doctrines, and with expedient wisdom, they widely open the path of right awakening, sequentially clarifying the causes of becoming a Buddha. Explaining the Dharma, from a single phrase, they can emanate boundless wisdom.

“For those who enjoy quiet meditation, Bodhisattvas, accommodating their nature, broadly open the wisdom of all Dharma gates. For practitioners focused on contemplation, Bodhisattvas use the wisdom of observation to assist them in achieving liberation through meditative absorption, and although the precepts are inexhaustible, they still preach according to conditions. Bodhisattvas preach to beings in the realms of hell, hungry ghosts, and animals, making them realize the suffering of impermanence and dependence, thus turning them to seek protection through the Dharma.

“For those resolved in pursuing the path and desiring to cultivate wisdom in seclusion, Bodhisattvas use wisdom to transform them, making their body, speech, and mind pure. For those content with little desire, Bodhisattvas manifest their fundamental wisdom, accomplishing the work of saints. For the arrogant and ignorant, they open the method of diligent study and extensive learning. For those with intense greed, they demonstrate the impurity of desire and the dangers of pursuing bodily pleasures. For those deeply mired in anger, they encourage the development of compassion, leading them away from thoughts of harm.

“For the bewildered and confused, they elucidate the principle of the twelve links of dependent origination of life and death. For those equally afflicted by greed, anger, and ignorance, they extensively teach the Dharma of impermanence, suffering, emptiness, and non-self. For those indulged in sensual pleasures, they guide through the view of impurity and the compassion of non-self. To break through ignorance, they start from dependent origination to teach the insubstantial nature of all dharmas. For those attached to wrong views, they teach the wisdom of emptiness according to their nature. For those with aspirations, they instruct on the concept of non-conception. For those who make great vows, they train them to dwell in desirelessness.

“To break the attachment to the five aggregates, they analyze how the aggregates are like illusions, unreal and insubstantial. For those attached to the four great elements and the eighteen realms, they teach that they are like shadows following shapes, impermanent and flowing. For those clinging to the six sense bases, they discuss how the internal and external twelve locations are not self-owned, like dream scenes disappearing upon awakening. For beings in the desire realm, they widely speak of how all things ultimately return to impermanence. For beings in the form realm, they proclaim that all conditioned dharmas are the root of afflictions. For beings in the formless realm, they expound the true principle of the non-self nature of all dharmas.

“For the difficult to tame, they constantly encourage diligent practice of the noble Dharma essentials. For those easy to guide, they extensively speak of ultimate liberation. For those aspiring for the bliss of gods and humans, they praise the purity and untainted nature of upholding precepts. For those who delight in practicing the vehicle of hearers, they teach the Four Noble Truths. For those aspiring for the vehicle of pratyekaBuddhas, they teach the twelve links of dependent origination based on ignorance. For those who aspire to the Mahayana, they train according to the six perfections, the four immeasurables, and the four methods of support. For Bodhisattvas who initially generate the mind of enlightenment, they admonish according to their capacities. For those tirelessly practicing various actions and not weary of samsara, they preach the Dharma of indefatigability, making them dwell in non-retrogression. For non-retrogressive Bodhisattvas, they speak of the pure and adorned Buddha land. For great Bodhisattvas destined for one lifetime’s achievement, they reveal the path of perfect enlightenment under the Bodhi tree. Tranquil Mind! This is how Bodhisattvas skillfully and flawlessly guide sentient beings according to causes and conditions, proclaiming the Dharma and using fine words to bring peace and happiness to all beings.”

When the Buddha had spoken these words, ten thousand people were inspired to aspire for the supreme enlightenment of Anuttarā Samyaksaṃbodhi, and five hundred Bodhisattvas acquired the conviction that dharmas do not arise.