Dharma Torch

Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept and uphold, the Tathāgata’s Inconceivable Fearlessness, with purity and without doubt, becoming even more joyful and elated, and giving rise to a mind of rare and extraordinary reverence? Śāriputra! the Tathāgata, the Worthy One, the Fully and Rightly Awakened One, possesses four kinds of Inconceivable Fearlessness. Because of this accomplishment, the Tathāgata, the Worthy One, the Fully and Rightly Awakened One is able to proclaim among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage, turning the great Brahma wheel,’ a turning that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform. Śāriputra! What are these four kinds of Fearlessness? Śāriputra! Because the Tathāgata, the Worthy One, the Fully and Rightly Awakened One, has perfected the supreme power of wisdom, he proclaims among the great assembly: ‘I am the Fully and Rightly Awakened One.’ At that time, among all the devas and humans in the world, there is no one who can stand before the Tathāgata and declare: ‘You are not completely enlightened in regard to this Dharma.’

“Śāriputra! Why is the Tathāgata called the Fully and Rightly Awakened One? Śāriputra! The Tathāgata is able to be rightly awakened to all dharmas equally, with no inequality. Whether they are dharmas of ordinary beings, dharmas of noble beings, dharmas of Buddhas, dharmas of those still learning, dharmas of those beyond learning, dharmas of Pratyekabuddhas, or dharmas of Bodhisattvas — he sees them all with equal and impartial awakening. Whether they are worldly dharmas or supramundane dharmas, whether they are with defilements or without defilements, conditioned or unconditioned — all these various dharmas the Tathāgata is equally and rightly awakened to. Therefore, he is called the Fully and Rightly Awakened One. Śāriputra! What is meant by the nature of equality? Śāriputra! The intrinsic nature of all views is equal to the nature of emptiness. The intrinsic nature of all appearances is equal to the nature of no appearance. The intrinsic nature of the three realms is equal to the nature of no aspiration. The intrinsic nature of arising dharmas is equal to the nature of non-arising. The intrinsic nature of all practices is equal to the nature of non-practice. The intrinsic nature of all fabricated dharmas is equal to the nature of non-fabrication. The intrinsic nature of greed is equal to the nature of non-greed. The intrinsic nature of the three times — past, present, and future — is equal to the nature of true suchness. The intrinsic nature of ignorance and craving is equal to the nature of clarity and liberation. The intrinsic nature of the cycle of birth and death is equal to the nature of quiescent Nirvāṇa. Śāriputra! It is in this way that the Tathāgata is able to be equally and rightly awakened to all dharmas. Therefore, he is called the Fully and Rightly Awakened One.

“Furthermore, Śāriputra! This Inconceivable Fearlessness of the Tathāgata also uses great compassion as a means; it is in accord with the suchness of equality, and it is the nature of the true suchness itself. It is not of a non-such nature; it is unchanging by nature, uncovered by nature, fearless by nature, unshaken by nature, and free from conflict by nature. Therefore, its radiance shines upon the great assembly and brings joy and peace to the bodies and minds of beings, making their hearts arise in pure faith and rejoice with eagerness and delight. Śāriputra! There is no being who can raise opposing arguments against the Tathāgata’s Fearlessness. Why is that? Because the Tathāgata’s Fearlessness is beyond all dispute. It truly enters into the nature of all phenomena, abides in the nature of the Dharma-realm, pervades all worlds, and cannot be harmed by anyone.

“Śāriputra! This Fearlessness of the Tathāgata enables him to be rightly and equally awakened to all the most profound, subtle, and hard-to-know dharmas. Such a Tathāgata abides in great compassion and reveals the wondrous Dharma to beings using various voices and various methods of teaching. If one practices according to this teaching and follows the path of renunciation, one can quickly bring all suffering and difficulty to an end. If there are beings who are not true great masters yet claim to be great masters, who are not rightly awakened yet claim to be rightly awakened, then due to the Tathāgata’s Inconceivable Fearlessness, all such false claims are shattered. The proud minds of such arrogant beings are crushed, and they flee and hide far away. Śāriputra! The Tathāgata’s Fearlessness is Inconceivable, boundless, and limitless like space. If someone wishes to seek the boundary of of the Tathāgata’s Fearlessness, it would be no different from someone seeking the boundary of space. Śāriputra! Bodhisattvas-Mahāsattvas hear of the Tathāgata proclaims this Inconceivable Fearlessness, they faithfully accept and uphold it, with purity and without doubt. Their joy and elation increase all the more, and they give rise to a mind of rare and extraordinary reverence.Śāriputra! This is called the First Fearlessness — the Fearlessness of Perfect Realization. Because of the Tathāgata has accomplished this fearlessness, he proclaims among the assembly with a lion’s roar, turning the great Brahma wheel, that all beings in the world are unable to perform.

“Furthermore, Śāriputra! Because the Tathāgata, the Worthy One, the Fully and Rightly Awakened One, has perfected the supreme power of wisdom, he proclaims among the great assembly: ‘Now, all my afflictions have been completely cut off.’ Among devas and humans, in all the world, there is no one who can rightly stand before the Tathāgata and say: ‘You still have these afflictions uncut.’ Śāriputra! What is the nature of the Tathāgata’s exhaustion of outflows? Śāriputra! The Tathāgata is well-liberated in mind from the defilements of craving, because he has forever cut off all habits of craving. He is well-liberated in mind from the defilements of grasping at existence, because he has forever cut off all habits of anger. He is well-liberated in mind from the defilements of ignorance, because he has forever cut off all habits of delusion. He is well-liberated in mind from the defilements of wrong views, because he has forever cut off all habitual tendencies of afflictions. Because of these causes and conditions, it is said that the Tathāgata has exhausted all afflictions. Śāriputra! Such statements are made in terms of conventional truth, not in terms of ultimate truth.

“In the ultimate truth, there is no single dharma that can be fully known, completely eliminated, cultivated, or realized in front of noble wisdom. Why is this? Śāriputra! What is called “exhaustion” is not a real entity that can be exhausted. Rather, it is that its nature is ultimately pure. It is not by relying on counteraction that it is called ‘exhausted’; rather, it is because suchness is inherently pure. Since suchness is inherently pure, there is no dharma that needs to be exhausted. And since there is no dharma to be exhausted, it is an unconditioned dharma. Because it is unconditioned, it is neither born nor destroyed, and it neither abides nor attaches. Therefore, it is said that whether the Tathāgata appears in the world or not, the nature of dharma is always abiding, and the Dharma-realm is always abiding. The noble wisdom functions within this nature of dharma. Yet even though it functions, there is no movement and no return. Śāriputra! Because of such a Dharma gate, there is no affliction to be cut off, and there is no ‘complete exhaustion’ to be attained. The Tathāgata abides in great compassion and proclaims to beings the Dharma for the exhaustion of afflictions.

“Furthermore, Śāriputra! This Inconceivable Fearlessness of the Tathāgata also uses great compassion as a means; it is in accord with the suchness of equality, and it is the nature of the true suchness itself. It is not of a non-such nature; it is unchanging by nature, uncovered by nature, fearless by nature, unshaken by nature, and free from conflict by nature. Therefore, its radiance shines upon the great assembly and brings joy and peace to the bodies and minds of beings, making their hearts arise in pure faith and rejoice with eagerness and delight. Śāriputra! There is no being who can raise opposing arguments against the Tathāgata’s Fearlessness. Why is that? Because the Tathāgata’s Fearlessness is beyond all dispute. It truly enters into the nature of all phenomena, abides in the nature of the Dharma-realm, pervades all worlds, and cannot be harmed by anyone. Such an Inconceivable, immeasurable, countless, and boundless accomplishment of wondrous Dharma arises because the Tathāgata, with a heart deeply infused with great compassion, teaches beings the Dharma for the complete cutting off of afflictions, wishing that all beings may forever eliminate all afflictions. Śāriputra! The Tathāgata’s Fearlessness is Inconceivable, boundless, and limitless like space. If someone wishes to seek the boundary of of the Tathāgata’s Fearlessness, it would be no different from someone seeking the boundary of space. Śāriputra! Bodhisattvas-Mahāsattvas hear of the Tathāgata proclaims this Inconceivable Fearlessness, they faithfully accept and uphold it, with purity and without doubt. Their joy and elation increase all the more, and they give rise to a mind of rare and extraordinary reverence.Śāriputra! This is called the Second Fearlessness — the Fearlessness of Perfect Abandonment. Because of the Tathāgata has accomplished this fearlessness, he proclaims among the assembly with a lion’s roar, declaring: ‘I dwell in the position of the Great Sage and Worthy, turning the great Brahma wheel,’ that all beings in the world are unable to perform.

“Furthermore, Śāriputra! Because the Tathāgata, the Worthy One, the Fully and Rightly Awakened One, has perfected the supreme power of wisdom, he proclaims in the great assembly: ‘The obstructive dharmas I teach truly do obstruct the path of practice.’ Among devas and humans, throughout the world, there is no one who can rightly establish a position in front of the Tathāgata and say: ‘The obstructive dharmas you teach do not truly obstruct practice.’ Śāriputra! What are the dharmas that obstruct the path of practice? Śāriputra! There is one condition that can become an obstruction. What is that one? It is a mind that is not pure.

“There are also two conditions that can become obstructions — they are lack of shame and lack of conscience.

“There are three conditions that can become obstructions — they are bodily misconduct, verbal misconduct, and mental misconduct.

“There are four conditions that can become obstructions — doing what should not be done out of craving, doing what should not be done out of anger, doing what should not be done out of ignorance, and doing what should not be done out of fear.

“There are five conditions that can become obstructions — killing, stealing, sexual misconduct, false speech, and consuming intoxicants.

“There are six conditions that can become obstructions — disrespect toward the Buddha’s awakening, disrespect toward the Dharma, disrespect toward the Saṅgha, disrespect toward the precepts, disrespect toward meditation, and disrespect toward generosity.”

“There are seven conditions that can become obstructions — arrogance, exaggerated arrogance, outrageous arrogance, anticipatory arrogance, perverted arrogance, modest arrogance, and egotistic arrogance.

“There are eight conditions that can become obstructions. What are these eight? They are wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.

“There are nine conditions that can become obstructions. What are these nine? They are: becoming angry and hostile about things I myself have experienced in the past, present, or future that are harmful to me; becoming angry and hostile about things that have harmed someone I love in the past, present, or future; and becoming angry and hostile about beneficial things that have happened to someone I do not love in the past, present, or future.

“There are ten conditions that can become obstructions — the ten unwholesome paths of action.

“Therefore, to put it briefly, these ten kinds of dharmas can become obstructions. In order to help sentient beings bring these obstructive dharmas to an end, become peaceful and quiet, and forever cut them off, the Tathāgata teaches the true Dharma for the sake of all beings. Śāriputra! In this way, extending further to include all dharmas that correspond to wrongdoing, that involve grasping, attachment, delusion, and upside-down thinking, that oppose renunciation, that arise from craving and clinging, that indulge in the five desires, and that are based on afflictive actions of body, speech, and mind — the Tathāgata thoroughly knows them all as obstructive. Having thoroughly known them, he truthfully declares that all of these are dharmas that obstruct the path of practice.”

“Furthermore, Śāriputra! This Inconceivable Fearlessness of the Tathāgata also uses great compassion as a means; it is in accord with the suchness of equality, and it is the nature of the true suchness itself. It is not of a non-such nature; it is unchanging by nature, uncovered by nature, fearless by nature, unshaken by nature, and free from conflict by nature. Therefore, its radiance shines upon the great assembly and brings joy and peace to the bodies and minds of beings, making their hearts arise in pure faith and rejoice with eagerness and delight. Śāriputra! There is no being who can raise opposing arguments against the Tathāgata’s Fearlessness. Why is that? Because the Tathāgata’s Fearlessness is beyond all dispute. It truly enters into the nature of all phenomena, abides in the nature of the Dharma-realm, pervades all worlds, and cannot be harmed by anyone. Such immeasurable, countless, Inconceivable, peerless, and indescribable accomplishments in wondrous Dharma arise because the Tathāgata, cultivated with a heart infused with great compassion, teaches the obstructive dharmas to all sentient beings, wishing to help them bring afflictions to an end, abide in peace and tranquility, and forever cut off these obstructive dharmas. Śāriputra! The Tathāgata’s Fearlessness is Inconceivable, boundless, and limitless like space. If someone wishes to seek the boundary of of the Tathāgata’s Fearlessness, it would be no different from someone seeking the boundary of space. Śāriputra! Bodhisattvas-Mahāsattvas hear of the Tathāgata proclaims this Inconceivable Fearlessness, they faithfully accept and uphold it, with purity and without doubt. Their joy and elation increase all the more, and they give rise to a mind of rare and extraordinary reverence.Śāriputra! This is called the Third Fearlessness — the Fearlessness of Revealing Potential Hindrances on the Path. Because of the Tathāgata has accomplished this fearlessness, he proclaims among the assembly with a lion’s roar, turning the great Brahma wheel, that all beings in the world are unable to perform.

“Furthermore, Śāriputra! Because the Tathāgata, the Worthy One, the Fully and Rightly Awakened One, has perfected the supreme power of wisdom, he proclaims among the great assembly: ‘The noble Path to liberation that I have taught truly brings the end of suffering. If sentient beings practice this path, they will certainly attain liberation.’ Among devas and humans throughout the world, there is no one who can rightly establish a position before the Tathāgata and say: ‘The path you teach does not lead to liberation.’ Śāriputra! What is the noble Path to liberation? Śāriputra! There is one path—the path that brings beings to ultimate purity.

“There are two dharmas that lead beings to ultimate liberation: Śamatha and Vipaśyanā.

“There are three dharmas to liberation: the emptiness liberation gate, the signlessness liberation gate, and the wishlessness liberation gate.

“There are four dharmas of mindfulness that bring liberation: mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas.

“There are five dharmas that bring liberation: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

“There are six dharmas that bring liberation: recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of precepts, recollection of giving, and recollection of devas.

“There are seven dharmas of enlightenment that bring liberation: mindfulness, investigation of dharmas, energy, joy, tranquility, concentration, and equanimity.

“There are eight dharmas that bring liberation — the Noble Eightfold Path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“There are nine dharmas that give rise to joy and lead to liberation: joy, contentment, trust, happiness, concentration, insight into reality, Nirvāṇa, dispassion, and liberation.

“There are ten dharmas that lead to liberation — the ten wholesome karmic actions.

“The Tathāgata truly reveals these liberating noble Paths to sentient beings. Śāriputra! Extending this further, all forms of practice that correspond with the wholesome factors of Bodhi — whether they are precepts, concentration, wisdom, liberation, or the knowledge and vision of liberation, or practices in accordance with the Four Noble Truths — all of these are called true practices that bring liberation.

“Moreover, Śāriputra! What is called ‘liberation’ is none other than true practice. And the meaning of ‘true practice’ is this: in this Dharma, there is not a single dharma that can be increased, nor a single dharma that can be decreased. There is no dharma that comes, and no dharma that goes. There is no dharma to grasp, and no dharma to discard. Why is that? Those who do not walk the true path cling to certain views and realizations. But if one truly understands that all dharmas have no dual nature, that is the genuine noble practice of liberation.

“Śāriputra! This Inconceivable Fearlessness of the Tathāgata also uses great compassion as a means; it is in accord with the suchness of equality, and it is the nature of the true suchness itself. It is not of a non-such nature; it is unchanging by nature, uncovered by nature, fearless by nature, unshaken by nature, and free from conflict by nature. Therefore, its radiance shines upon the great assembly and brings joy and peace to the bodies and minds of beings, making their hearts arise in pure faith and rejoice with eagerness and delight.

“Śāriputra! There is no being who can raise opposing arguments against the Tathāgata’s Fearlessness. Why is that? Because the Tathāgata’s Fearlessness is beyond all dispute. It truly enters into the nature of all phenomena, abides in the nature of the Dharma-realm, pervades all worlds, and cannot be harmed by anyone. Such a noble practice of liberation, along with the immeasurable, countless, Inconceivable, peerless, and inexpressible accomplishment of wondrous Dharma, has been cultivated by the Tathāgata with a heart infused with great compassion, and he reveals and expounds it to sentient beings. If any sentient being can truly understand and practice this right path, they will certainly attain liberation from saṃsāra and swiftly bring all suffering to an end. Śāriputra! The Tathāgata’s Fearlessness is Inconceivable, boundless, and limitless like space. If someone wishes to seek the boundary of of the Tathāgata’s Fearlessness, it would be no different from someone seeking the boundary of space. Śāriputra! Bodhisattvas-Mahāsattvas hear of the Tathāgata proclaims this Inconceivable Fearlessness, faithfully accept and uphold it, with purity and without doubt. Their joy and elation increase all the more, and they give rise to a mind of rare and extraordinary reverence.Śāriputra! This is called the Fourth Fearlessness — the Fearlessness in Proclaiming the Noble Path to Liberation. Because of the Tathāgata has accomplished this fearlessness, he proclaims among the assembly with a lion’s roar, turning the great Brahma wheel, that all śramaṇas, brāhmaṇas, devas, māras, and Brahmās in the world are unable to perform.

“Śāriputra! The Tathāgata’s Four Fearlessnesses are boundless and limitless like space. No beings can find the edge of the Fearlessnesses. The Bodhisattvas-Mahāsattvas, upon hearing the Fearlessnesses are like space, they faithfully accept and uphold it, with purity and without doubt. Their joy and elation increase all the more, and they give rise to a mind of rare and extraordinary reverence.”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The Buddha naturally awakened to the equal nature of all dharmas;

therefore, he is called the Fully and Rightly Awakened One.

Whether they are dharmas of ordinary beings, dharmas of those still learning, those beyond learning,

the noble Path of Pratyekabuddhas, or the ultimate Buddhadharma — in essence, they are all equal.

All worldly and supramundane dharmas —

wholesome, unwholesome, immovable dharmas, and even the path leading to Nirvāṇa — are all equal.

Emptiness, signlessness, wishlessness,

non-arising, and the unconditioned — the Tathāgata sees equality among all of these.

Having awakened to this equality, he teaches the true Dharma in accordance with the capacities of sentient beings,

thereby liberating them. This is the First Fearlessness of the Great Muni.

Having already freed himself from the bondage of the three realms, he then reveals the path of liberation to sentient beings —

this is the Second Fearlessness of the Noble One revered by humans and gods.

The Buddha perfectly realizes the dharmas of obstruction and points out that: if one’s practice is not complete, not pure,

f one harbors base intentions, is shameless and lacking remorse, then one cannot attain liberation.

If one fails to guard body, speech, and mind,

indulges in craving, anger, delusion, and fear; if one kills, steals,

engages in sexual misconduct, lies, consumes intoxicants; if one shows no respect for the Triple Gem;

if one is full of the seven kinds of pride, the eight wrong factors,

commits the nine types of hostility, follows the ten unwholesome courses of action,

and reflects improperly — such a person is deluded, lacking wisdom, and will not attain liberation.

If one practices wrong ways, clings to illusions, indulges in careless actions —

the Buddha clearly knows and declares all of these as obstructive dharmas. This is the Third Fearlessness.

The gates of pure Dharma are countless. By cultivating them, one can realize Bodhi.

The Buddha naturally understands all of these and reveals the true path that leads toward Nirvāṇa.

Even the subtlest wholesome dharmas that assist in the attainment of pure Bodhi

are praised by the Supreme One.

If someone truly practices this path yet does not attain liberation,

such a case is impossible — this is the truthful speech of the One Possessing the Ten Powers.

If one reflects properly, one can bring an end to vast afflictions,

see all dharmas as equal, skillfully cultivate the noble Path,

and not cling to distinctions between characteristics, dharmas, and adharmas —

then one can be freed from all fear and sorrow. This is the teaching of the Greatly Pure One.

One who truly understands that all dharmas are spacious like empty space,

like illusions, like dreams — such a one can be liberated from the great ocean of birth and death.

But if one acts carelessly and creates karma, one will continue to revolve through the various realms.

The Buddha, with great compassion, regards sentient beings with pity, wishing that all may realize liberation.

The World-Honored One, who possesses the Ten Powers, teaches numerously in the realm of birth and death —

this is the Fourth Fearlessness, which as pure as space, with no boundaries.”

“Śāriputra! These are the Inconceivable Fearlessnesses of the Tathāgata. Bodhisattva-Mahāsattvas faithfully accept and uphold with purity and without doubt, give rise to a mind of rare and extraordinary reverence.”

At that time, the Buddha said to Śāriputra: “Why is it that the Bodhisattva-Mahāsattvas are able to faithfully accept, uphold and practice the Tathāgata’s Inconceivable great compassion, give rise to a mind of rare and extraordinary reverence? Śāriputra, the great compassionate mind of all Buddhas, the Tathāgatas, is constantly in operation. Why is this so? It is because the Buddhas, the Tathāgatas, never abandon any sentient being, and at all times, it is for the sake of bringing all sentient beings to maturity. You should know that the great compassionate mind arises constantly and never ceases. Śāriputra, this great compassion of the Tathāgata is of such immeasurable magnitude, such Inconceivability, such unsurpassedness, such boundlessness, such ineffability, such fierce sharpness, such ancient endurance. Even if one were to use all the words of sentient beings, or even all the words of the Tathāgata, it would be difficult to fully express this great compassion. Why is this so? Just as the Tathāgata’s realization of Bodhi is Inconceivable, likewise, the Tathāgata’s generation of great compassion toward sentient beings is also of this same Inconceivability. Śāriputra, how does the Tathāgata realize Bodhi? Śāriputra, it is because the Tathāgata enters the domain of no root and no abiding that he realizes Bodhi. Śāriputra, what is root? What is abiding? To have a body is root; deluded discrimination is abiding. The Tathāgata understands and penetrates these two dharmas equally; therefore it is said that because the Tathāgata enters the domain of no root and no abiding, he attains Anuttarā Samyaksaṃbodhi. For all sentient beings who cannot comprehend these two dharmas, the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach so that they may understand this dharma of no root and no abiding.

“Furthermore, Śāriputra, the very nature of the Bodhi I have attained is quiescent. What are the two quiescent dharmas? Śāriputra, the inner is called ‘quiescent’, the outer is called ‘still’. Why is this so? The nature of the eye is emptiness, free from ‘I’ and ‘mine.’ Likewise, the natures of the ear, nose, tongue, body, and mind are all emptiness, free from ‘I’ and ‘mine.’ If one can recognize this, it is called ‘quiescent.’ If, after truly understanding the empty nature of the eye, one does not chase after forms, and likewise, after truly understanding the empty nature of the mind, one does not chase after mental phenomena, then such recognition is called ‘still.’ For all sentient beings who cannot comprehend these two quiescent dharmas, the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach so that they may understand these two quiescent dharmas.

“Furthermore, Śāriputra, the Bodhi I have realized is of intrinsically pure nature. What is intrinsic purity? Śāriputra, the essence of Bodhi is without defilement; the nature of Bodhi is equal to space. The nature of Bodhi is the very nature of space; the nature of Bodhi is identical to space; Bodhi is equal to space—ultimately, its nature is pure. Deluded ordinary beings cannot perceive this intrinsic purity and are instead defiled by incidental afflictions and dust. For all sentient beings who cannot comprehend this intrinsic purity, the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach so that they may understand this intrinsic purity.

“Furthermore, Śāriputra, the Bodhi I have realized is without entering and without exiting. What are the two dharmas of entering and exiting? Śāriputra, what is called ‘entering’ is attachment to all dharmas; what is called ‘exiting’ is non-attachment to all dharmas. The Tathāgata clearly sees the equal nature of dharmas as having neither entering nor exiting—just as the Tathāgata clearly sees there is neither distance nor nearness, nor is there an other shore. Why is this so? Because the inherent nature of all dharmas is far removed from the concepts of near and far, and from the notion of the other shore. One who can realize such dharma is called a Tathāgata. For all sentient beings who cannot perceive this nature of dharmas—without entering and without exiting—the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach so that they may perceive this dharma of no entering and no exiting.

“Furthermore, Śāriputra, the Bodhi I have realized is without marks and without objective referents. What does it mean to be without marks and without objective referents? Śāriputra, to not grasp at visual consciousness is called ‘without marks’; to not observe visual forms is called ‘without objective referents.’ Likewise, to not grasp at mental consciousness is called ‘without marks’; to not observe mental phenomena is called ‘without objective referents.’ Śāriputra, the state of being without marks and without objective referents is the domain of the Noble Ones. What is practiced in that domain? It is that which the deluded ordinary beings within the three realms are unable to cultivate and practice—it is the path walked by the Noble Ones, and therefore they cannot perceive this ‘without marks and without objective referents.’ The Tathāgata gives rise to great compassion toward them: I shall now reveal and teach so that they may perceive this dharma of being without marks and without objective referents.

“Furthermore, Śāriputra, what is called Bodhi is neither of the past, nor the future, nor the present. Rather, it is the equality of the three times, cutting off the revolving of the three realms. What is meant by the cutting off of the three realms of turning? Śāriputra, toward the past, the mind has no recollection; toward the future, the consciousness has no inclination; toward the present, the intention has no fabrication. The mind, intention, and consciousness do not abide anywhere; they do not discriminate the past, do not cling to the future, do not fabricate or speculate about the present. For all sentient beings who cannot awaken to the equality of the three times and the purity of the three realms turning, the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach so that they may awaken to this dharma of the equality and purity of the three times and the three realms turning.

“Furthermore, Śāriputra, the Bodhi I have realized is unconditioned and without inherent nature. Why is it called unconditioned and without inherent nature? Śāriputra, the nature of Bodhi is not something that can be known by the visual consciousness, nor even by the mental consciousness. What is called unconditioned means it is not born, not extinguished, and also does not abide. It forever transcends the three characteristics of arising, abiding, and ceasing—therefore it is called unconditioned. Śāriputra, one who knows the joy of the unconditioned nature should likewise know the nature of the conditioned. Why is this so? Because the self-nature of all dharmas is precisely non-nature. What is called non-nature is that its essential nature is non-dual. For all sentient beings who cannot awaken to this unconditioned and non-natured reality, the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach so that they may awaken to this dharma of unconditioned and non-natured reality.

“Furthermore, Śāriputra, the Bodhi I have realized is without distinguishing traces. Why is it called ‘without distinguishing traces’? Śāriputra, both suchness and dharma-nature are referred to as ‘traces,’ but their nature is without difference, without otherness, without abiding—thus, they are called ‘non-distinguishing.’ The reality of all dharmas is called a ‘trace,’ and since its nature is unmoving, it is called ‘non-distinguishing.’ The emptiness of all dharmas is called a ‘trace,’ and since its nature is ungraspable, it is called ‘non-distinguishing.’ The marklessness of all dharmas is called a ‘trace,’ and since its nature is unsearchable, it is called ‘non-distinguishing.’ The wishlessness of all dharmas is called a ‘trace,’ and since its nature has no arising, it is called ‘non-distinguishing.’ The non-self-nature of sentient beings is called a ‘trace,’ and since its essence is originally empty, it is called ‘non-distinguishing.’ The aspect of space is called a ‘trace,’ and since its nature is ungraspable, it is called ‘non-distinguishing.’ The unborn nature is called a ‘trace,’ and the unceasing nature is called ‘non-distinguishing.’ The unconditioned nature is called a ‘trace,’ and the absence of coming and going is called ‘non-distinguishing.’ The aspect of Bodhi is called a ‘trace,’ and the quiescent nature is called ‘non-distinguishing.’ The aspect of Nirvāṇa is called a ‘trace,’ and the unborn nature is called ‘non-distinguishing.’ Śāriputra, for all sentient beings who cannot awaken to the non-distinguishing traces, the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach, so that they may awaken to this dharma of non-distinguishing traces.

“Furthermore, Śāriputra, what is called Bodhi cannot be realized through the body, nor can it be realized through the mind. Why is this so? Because the nature of the body is devoid of knowing and perceiving, and lacks function—just like grass, wood, walls, or the shadow of a rock. The nature of the mind is the same—it is like illusion, like a mirage, like the moon in water. If one can awaken to the true nature of body and mind in this way, this is called Bodhi. Śāriputra, it is only following worldly convention and names that the term ‘Bodhi’ is used. In truth, the real nature of Bodhi is inexpressible—it cannot be realized by the body, cannot be realized by the mind, cannot be realized by dharma, cannot be realized by adharma, cannot be realized by reality, cannot be realized by unreality, cannot be realized by ultimate truth, cannot be realized by delusion. Why is this so? Because the nature of Bodhi transcends all speech and all characteristics of dharma. Moreover, since Bodhi has no form, it cannot be expressed in words—just as space has no shape, it is inexpressible. Śāriputra, when one truly observes all dharmas, none of them can be expressed. Why is this so? Because within all dharmas there is no speech, and within speech there are no dharmas. For all sentient beings who cannot awaken to the true principle and purport of all dharmas, the Tathāgata gives rise to great compassion toward them: I shall now reveal the true principle of all dharmas, so that they may awaken to this true meaning.

“Furthermore, Śāriputra, what is called Bodhi is without grasping and without dependence. What does it mean to be without grasping and without dependence? Śāriputra, to understand the nature of the eye is called ‘without grasping’; to not cling to form is called ‘without dependence.’ Śāriputra, the Tathāgata has realized this Bodhi of no grasping and no dependence; therefore, he does not grasp at the eye, does not depend on form, does not abide in consciousness—likewise, he does not grasp at the mind, does not depend on dharmas, does not abide in consciousness. Although he does not abide in consciousness, he is still able to fully know the dwelling places of the thoughts of all sentient beings. What does he know? It is that the minds of sentient beings dwell in four kinds of dharmas: the mind of all sentient beings dwells in consciousness, dwells in feeling, dwells in perception, and dwells in volitional formations. The Tathāgata truly knows both dwelling and non-dwelling. For all sentient beings who cannot awaken to the true domain of non-abiding, the Tathāgata gives rise to great compassion toward them: I shall now reveal and teach, so that they may awaken to this true dharma of non-abiding.

“Furthermore, Śāriputra, what is called Bodhi is merely another name for emptiness. Because the nature of emptiness itself is empty, Bodhi is also empty. Since Bodhi is empty, all dharmas are likewise empty. Therefore, the Tathāgata awakens to the fact that all dharmas are by nature empty—not by relying on emptiness to awaken to the emptiness of dharmas, but by the wisdom that leads to the one path to awaken to the dharma-nature as originally empty. The nature of emptiness and the nature of Bodhi are not two, not different. Because they are not two, one cannot say ‘this is Bodhi, this is emptiness.’ If they were two, then one could distinguish and say, ‘this is Bodhi, this is emptiness.’ Because dharmas are non-dual, without dual characteristics, without names, without forms, without fabrication, ultimately without action and without current function, this is called non-dual. What is called emptiness means freedom from attachment; in the ultimate truth, not a single dharma can be obtained. Because its nature is empty, it is called emptiness. It is like saying ‘great void’ is a name for space, but the nature of the great void is inexpressible. Likewise, though ‘dharma of emptiness’ is named emptiness, the nature of emptiness itself is inexpressible. When one realizes all dharmas in this way, one sees that all dharmas fundamentally have no names—names are merely provisional labels, and the names of all dharmas have no fixed location or abiding. Just as the names provisionally assigned to dharmas have no fixed location or abiding, so too do the dharmas themselves have no location or abiding. The Tathāgata knows that all dharmas, from the beginning, are unborn and unarisen. Knowing thus, he attains liberation—yet in their true nature, there is neither bondage nor liberation. Deluded ordinary beings cannot awaken to this true nature of Bodhi, so the Tathāgata gives rise to great compassion toward them: I ought to reveal and teach, so that they may awaken to this true nature of Bodhi.

“Furthermore, Śāriputra, the nature of Bodhi is equal to the great void, but the nature of the great void cannot be spoken of as ‘equal’ or ‘not equal.’ Bodhi is the same—it is neither equal nor unequal, just as all dharmas are without true reality and thus cannot be described as equal or unequal. Śāriputra, in just this way, the Tathāgata awakens to the equal nature of all dharmas, none are unequal. He awakens truly to the fact that not a single dharma can be called equal or unequal. The Tathāgata, with true wisdom, exhausts the boundary of all dharmas. What is true wisdom? It is knowing that before dharmas appear, they do not exist; after they appear, they disperse; they arise without a lord, they disperse without a lord; their arising and ceasing follow conditions and revolve accordingly, but among them there is not a single dharma that is turning, returning, or anyone who follows the turning. Thus, the Tathāgata speaks the subtle Dharma to cut off all diverging paths. For all sentient beings who cannot awaken to this Dharma that cuts off diverging paths, the Tathāgata gives rise to great compassion toward them: I ought to reveal and teach, so that they may awaken to this Dharma that cuts off all diverging paths.

“Furthermore, Śāriputra, what is called Bodhi is the expression of ‘thusness as it truly is.’ What are the characteristics of this expression of ‘thusness as it truly is’? Śāriputra, the characteristics of Bodhi are identical to those of form, in accord with suchness, without change and pervading all. Feeling, perception, volition, and consciousness are likewise in accord with suchness and pervade all. Śāriputra, the characteristics of Bodhi are the same as suchness; the four great elements are also in accord with suchness, unchanging and all-pervading. The nature of Bodhi is identical to suchness; the eye realm, form realm, eye-consciousness realm, up to the mind realm, mental object realm, and mind-consciousness realm are likewise so. The characteristics of Bodhi are merely provisional names, just as the five aggregates, eighteen elements, and twelve sense fields of all dharmas are also merely provisional names. To understand these characteristics in this way is called the expression of ‘thusness as it truly is.’ Śāriputra, the Tathāgata truly awakens to all dharmas—not through inverted views. This state of thusness is so in the past, in the present, and in the future. Why is this so? Because past dharmas have ceased, future dharmas do not approach yet, and present dharmas have already departed. All of this is called the expression of ‘thusness as it truly is.’ One such expression is all; all are one such expression. Within the nature of suchness, there is neither a single nature nor a multiple nature to be attained. For all sentient beings who cannot awaken to this expression of ‘thusness as it truly is,’ the Tathāgata gives rise to great compassion toward them: I ought to reveal and teach, so that they may awaken to this Dharma-phrase of suchness.

“Furthermore, Śāriputra, what is called Bodhi is named as the entry into ‘action’ and ‘non-action’. What are ‘action’ and ‘non-action’? Śāriputra, initiating wholesome dharmas is called ‘action’; realizing that all dharmas are ungraspable is called ‘non-action.’ To abide or not abide in mind is called ‘action’; the gateway of liberation through the markless Samādhi is called ‘non-action.’ Śāriputra, what is called ‘action’ refers to the functioning of the mind in measuring, calculating, and observing. What is called ‘non-action’ refers to transcending measurement and all forms of discrimination. What does it mean to transcend measurement and discrimination? It means that in all places, there is no function or activity of consciousness. Śāriputra, what is called ‘action’ refers to observing conditioned dharmas; what is called ‘non-action’ refers to realizing unconditioned dharmas. Deluded ordinary beings cannot awaken to this entry into ‘action’ and ‘non-action.’ The Tathāgata gives rise to great compassion toward them and says: I ought to reveal and teach so that they may awaken to this dharma of entering ‘action’ and ‘non-action.’

“Furthermore, Śāriputra, Bodhi is without outflows and without grasping. What is meant by being without outflows and without grasping? Śāriputra, to be free from four kinds of outflows is called ‘without outflows.’ What are the four? Free from the outflow of sensual desire, free from the outflow of becoming, free from the outflow of ignorance, and free from the outflow of wrong views. Śāriputra, to be free from four kinds of grasping is called ‘without grasping.’ What are the four? Free from grasping at sensual desire, grasping at becoming, grasping at views, and grasping at rules and rituals. Śāriputra, these four types of grasping all arise due to ignorance. They are obscured by the dark pool of delusion and greed, and are bound by attachment to ‘self’ and to the five aggregates, the realms, and the sense fields. The Tathāgata fully knows that the root of self-grasping has been purified through self-realized purity and thus enables sentient beings to also attain purity. Śāriputra, since the Tathāgata has already realized purity, he makes no discriminations among dharmas. Why is this so?

“Śāriputra, because discrimination arises from unwise thinking. Only that which accords with wise contemplation will not give rise to ignorance. Without the arising of ignorance, the twelve links of dependent origination will not arise. If the twelve links do not arise, then there is no birth. Without birth, there is certainty. With certainty, there is the realization of true meaning. With realization of true meaning, there is the supreme truth. The supreme truth is the meaning of non-self and non-person. The meaning of non-self and non-person is the inexpressible meaning. The inexpressible meaning is the meaning of dependent origination. The meaning of dependent origination is the meaning of Dharma. The meaning of Dharma is the meaning of Tathāgata. Śāriputra, if one can thus contemplate dependent origination, this is contemplating the Dharma; if one contemplates the Dharma, this is contemplating the Tathāgata. This kind of contemplation leaves no observation apart from suchness. What place, then, is there for the notion of ‘existence’? What are called marks and conditions—if one can contemplate marklessness and conditionlessness—this is true contemplation. In this way, the Tathāgata awakens to the equality of all dharmas. Deluded ordinary beings cannot awaken to this nature of being without outflows and without grasping. The Tathāgata gives rise to great compassion toward them and says: I ought to reveal and teach so that they may awaken to this nature of being without outflows and without grasping.

“Furthermore, Śāriputra, the nature of Bodhi is pure and undefiled, free from any attachment. What is meant by purity and being undefiled, and being free from attachment? Śāriputra, because it is empty, it is pure; because it is markless, it is undefiled; because it is wishless, it is without attachment. Moreover, Śāriputra, because it is unborn, it is pure; because it is unproduced, it is undefiled; because it is without grasping, it is without attachment. Furthermore, Śāriputra, because its self-nature is originally thus, it is pure; because it is universally pure, it is undefiled; because it is bright and luminous, it is without attachment. Moreover, Śāriputra, because it is free from conceptual proliferation, it is pure; because it transcends conceptual proliferation, it is undefiled; because conceptual proliferation has ceased, it is without attachment. Furthermore, Śāriputra, because it is suchness, it is pure; because it is the dharma realm, it is undefiled; because it is the ultimate reality, it is without attachment. Moreover, Śāriputra, because it is empty, tranquil, and serene, it is pure; because it is without obstruction, it is undefiled; because it is empty, still, and without marks, it is without attachment. Furthermore, Śāriputra, because it is inwardly realized and all-knowing, it is pure; because outwardly there is no action, it is undefiled; because inwardly and outwardly nothing can be grasped, it is without attachment.

“Śāriputra, because it fully knows the five aggregates, it is pure; because it directly realizes the nature of all dharmas, it is undefiled; because it has diminished the delusions of the twelve sense bases, it is without attachment. Śāriputra, because it is the wisdom that knows the past as having already ended, it is pure; because it is the wisdom that knows the future as not yet arisen, it is undefiled; because it is the wisdom that abides in the present dharma realm, it is without attachment. Śāriputra, this nature of purity, undefilement, and non-attachment all converge into one expression—this one expression is called the expression of Nirvāṇa. True Nirvāṇa is the ultimate tranquility; the ultimate tranquility is universal tranquility; the universal tranquility one is called Mahāmuni. Śāriputra, just like the great void, Bodhi is likewise so. Just as the nature of Bodhi, so too are all dharmas; just as the nature of all dharmas, so too is reality; just as the nature of reality, so too is the land; just as the nature of the land, so too is Nirvāṇa. Thus, it is said that Nirvāṇa is equal with all dharmas and is also called ultimate. Because it has no characteristic of boundary, it has no opposite; because it is free from opposing characteristics, all dharmas are originally pure, undefiled, and unattached. Śāriputra, the Tathāgata truly realizes all dharmas—whether form dharmas or formless dharmas—and observes the nature of sentient beings, playing freely within the realm of purity, undefilement, and non-attachment, and gives rise to great compassion: I shall now reveal and teach so that they may awaken to this dharma of purity, undefilement, and non-attachment.

“Furthermore, Śāriputra, the Inconceivable great compassion of the Tathāgata is not artificially fabricated but naturally and constantly in motion, flowing and pervading throughout the ten directions of the world, without any obstruction. Śāriputra, the great compassion of the Tathāgata is Inconceivable, boundless, and limitless like space. If someone wishes to seek the boundary of of the Tathāgata’s great compassion, it would be no different from someone seeking the boundary of space. Śāriputra, when the Bodhisattva-Mahāsattvas upon hearing the Tathāgata’s inconceivable compassion is like space, they faithfully accept and uphold it, with purity and without doubt, and giving rise to a mind of rare and extraordinary reverence. ”

At that time, the World-Honored One wished to restate this meaning and spoke in verse:

“The Bodhi realized by all Buddhas is without any root to rely on and without any dwelling to attach to.

After the Buddha attained it, he expounded this Dharma for the sake of sentient beings.

The Bodhi realized by the Buddhas is supremely quiescent, crystal-clear, and undisturbed.

Observing the eye and so on—internally, they are originally empty and still; observing forms and so on—externally, they are likewise of empty nature.

Yet sentient beings cannot awaken to this utmost stillness.

The Tathāgata, having deeply comprehended its true meaning, therefore gives rise to great compassion toward them.

The nature of Bodhi is luminous and radiant, pure like space,

but sentient beings cannot realize this. Thus, the Tathāgata arouses great compassion for them.

The Bodhi realized by the Buddhas is without coming or going, without grasping or abandoning;

yet sentient beings cannot penetrate this, and so the Tathāgata gives rise to compassion for them.

The Bodhi realized by the Buddhas is without marks and without objective referents—

it is the path walked by the Noble Ones, not a path for the deluded.

Ordinary beings do not know this; or even if they know a little, they cannot truly realize it.

Seeing this, the Tathāgata arouses deep and intense compassion.

The nature of awakening is unconditioned, neither arising nor ceasing;

even with respect to arising, abiding, and ceasing, it does not abide. It is complete liberation from the three reals wheel-turning.

Deluded beings cannot perceive the illusory nature of conditioned dharmas,

so the Tathāgata reveals this profound truth for them.

Bodhi cannot be realized through the body, nor through the mind:.

The nature of the body is devoid of knowing and feeling; the mind is illusory and unreal.

Sentient beings cannot awaken to the original emptiness of body and mind,

so the Tathāgata, with great compassion, reveals this subtle truth to them.

All Buddhas naturally realize vast and unsurpassed Bodhi,

sitting serenely beneath the Bodhi tree, observing the minds and natures of sentient beings.

Seeing that sentient beings are revolving within saṃsāra, cycling through the realms and all kinds of painful destinies,

the Tathāgata beholds this and gives rise to fierce compassion.

Sentient beings are ruined by arrogance, bound in the net of wrong views,

mistaking suffering for happiness, clinging to permanence amid impermanence,

harmed by views of self, of personhood, of lifespan, and so forth.

Seeing this, the Tathāgata gives rise to fierce compassion.

The minds of sentient beings are obscured by delusion,

lacking the light of wisdom—like clouds covering the sun.

Seeing this, the Tathāgata gives rise to fierce compassion,

using the light of undefiled wisdom to illuminate them.

Sentient beings fall into evil destinies, often losing their way—

some enter hell, some are born as animals, some become hungry ghosts.

The Buddhas of the past have already known this and opened the path to liberation.

Now the Buddha, seeing the same, likewise arouses fierce compassion.

The Buddha has already realized that the nature of all dharmas is thusness, unmoving,

pure like space, and has attained true liberation.

Yet sentient beings do not know this pure and wondrous Dharma.

Seeing this, the Tathāgata gives rise to fierce compassion.”

“Śāriputra! This is called the Inconceivable compassion of Tathāgata. Bodhisattvas-Mahāsattvas, upon hearing this Inconceivable compassion, they faithfully accept and uphold it, with purity and without doubt. Their joy and elation increase all the more, and they give rise to a mind of rare and extraordinary reverence.”