Upholding the Roots of Virtue
Accomplishing the Gates of the Teachings

Then, the bodhisattva Dṛḍhamati, who was seated in the assembly, rose from his seat, proffered his shawl, and said to the Blessed One, “I offer this garment to the Thus-Gone One as a Dharma covering to be offered to the awakened thus-gone ones of past, present, and future for the sake of eloquent explanations of this Dharma discourse, [F.210.b]/[F.211.b]83 and so that bodhisattva great beings who have perfectly embarked on bodhisattva conduct will become replete with buddha qualities.”

The bodhisattva Dṛḍhamati then offered his shawl to the Thus-Gone One. Next, he proffered another shawl and said, “Blessed One, I offer this garment to supplicate the Thus-Gone One for a Dharma discourse, which in the future may be heard from some Dharma preacher.”

The bodhisattva Dṛḍhamati then went before the bodhisattva Guhagupta and said, “Brother, we should now offer that shawl to the Thus-Gone One in order to supplicate him.”

The bodhisattvas Dṛḍhamati and Guhagupta then both offered the shawl to the Thus-Gone One, and from that shawl there appeared many kinds of miraculous displays. The venerable Ānanda and the fourfold retinue all witnessed those miraculous displays.

Seeing this, Ānanda exclaimed to the Thus-Gone One, “Blessed One, that is amazing! Well-Gone One, that is marvelous!”

“Why do you find it so amazing and marvelous?” the Blessed One asked the venerable Ānanda, although he already knew how he would answer.

The venerable Ānanda then replied in melodious verse:

The Blessed One then said to the venerable Ānanda, “Ānanda, as the bodhisattva Dṛḍhamati wishes to ask a question, wait briefly while I answer his question, and I will then answer yours.”

The bodhisattva Dṛḍhamati then said to the Blessed One, “If, in order to clarify some questions, the Blessed One would allow me the opportunity, I would like to ask the Blessed One about some points.”

“Dṛḍhamati, ask whichever questions you wish and I will please your mind with fitting responses,” said the Blessed One to the bodhisattva Dṛḍhamati.

The bodhisattva Dṛḍhamati then asked the Blessed One, “Blessed One, what is meant by entering the gateway? Blessed One, could the Thus-Gone One please explain that? Please explain as well about bodhisattvas who have entered the words of the gateway, and also about entering into those teachings. [F.213.b]

“Dṛḍhamati, excellent!” replied the Blessed One to the bodhisattva Dṛḍhamati. “It is excellent that you thought to ask the Thus-Gone One about those topics! In the same way you have also formed roots of virtue before previous thus-gone ones, worthy ones, perfect buddhas, and you also put questions to those thus-gone ones. Dṛḍhamati, I remember countless eons ago, on this very spot of earth, your putting the same questions to sixty-eight thousand buddhas; and as you put them to all those thus-gone ones, worthy ones, perfect buddhas, it came to be of benefit to immeasurably many beings.

“Therefore, Dṛḍhamati, with that in mind you should understand the following: Dṛḍhamati, countless eons ago there appeared in the world a thus-gone one, a worthy one, a perfect buddha called Jewel of Exalted Light. That thus-gone one’s lifespan was half an eon. That blessed one had a retinue of seven hundred million worthy ones who had exhausted the defilements. Together with them he would wander the countryside and observe the summer rains retreats. Dṛḍhamati, at that time that Jambudvīpa was broad and vast, [F.214.b] extending across seven billion leagues. There was a universal monarch then called Lord of Irreproachable Merit. He was a coronated king of royal caste, who as a righteous Dharma king with sovereignty over the world of the four continents guarded his dominion over the four borders. The Jambudvīpa of that time had eight hundred million large and vast cities, which were each forty by thirty leagues in size. They were all wealthy, healthy, happy, abundant in food, pleasant, and well populated.

“Dṛḍhamati, at the center of King Lord of Irreproachable Merit’s Jambudvīpa was a huge royal palace where the king resided. The palace was eighty leagues in circumference and checkered in design, with each square a half league in width. Dṛḍhamati, that royal palace was called Sukhāvatī. The royal palace had seventy thousand surrounding gardens that were without owner or proprietor so that beings could enjoy them. Dṛḍhamati, there was one large garden that was as big as King Lord of Irreproachable Merit’s eighty-league royal palace. That large garden was surrounded all around by seven rows of palm trees, seven layers of lattices with tiny bells, seven layers of courtyards, seven walls, and seven moats.

“Dṛḍhamati, at that time the thus-gone one Jewel of Exalted Light gradually wandered through the area with his large monastic assembly comprised of seven hundred million worthy ones, and eventually they arrived at the royal palace. Dṛḍhamati, King Lord of Irreproachable Merit heard that the thus-gone one, the worthy one, the perfect buddha Jewel of Exalted Light had been wandering through the land with his seven hundred million monks [F.215.a] and that they had now arrived at the royal palace and taken up residence in the garden of the royal palace. So, Dṛḍhamati, the king went before the thus-gone one Jewel of Exalted Light, prostrated to the Blessed One’s feet, and sat to one side. Dṛḍhamati, the thus-gone one, the worthy one, the perfect buddha Jewel of Exalted Light understood the king’s intention and so he fully taught him a Dharma discourse of the Bodhisattva Collection, which resolves the doubts of all beings. Upon hearing it, the king experienced joy and happiness and became elated and enraptured, so that he thought to himself, ‘I should most certainly offer my own exquisitely adorned garden for the thus-gone one Jewel of Exalted Light to enjoy.’ With this thought, the king offered the garden for the Thus-Gone One to enjoy. The king also commissioned seven hundred million rest houses, seven hundred million promenades, and seven hundred million seats. Having also offered seven hundred million parks, together with attendants, he went before the Blessed One and asked, ‘Out of loving kindness for me, will the Blessed One please deign to come for a meal tomorrow with the assembly of monks?’

“Dṛḍhamati, since the Blessed One remained silent, the king understood that he had acquiesced. Having prostrated to his feet and taken his leave, that night the king ordered the preparation of an abundance of the finest delicacies, fit to be the meal of a universal monarch.

“After the night had passed, he went before the Blessed One and made the request for mealtime. [F.215.b] Dṛḍhamati, the thus-gone one, the worthy one, the perfect buddha Jewel of Exalted Light then donned his lower garment and Dharma robes that morning. Carrying his alms bowl, and escorted by the assembly of monks, he went to the palace of King Lord of Irreproachable Merit. Arriving, he sat down on the cushion set out for him. The monks too sat down on their cushions as arranged. Understanding that the Blessed One was seated and that the assembly of monks too were seated, the king respectfully served the meal of abundant delicacies with his own hands, thus satisfying everyone. When he had respectfully served and satisfied the Blessed One with that meal served by his own hands, the king noticed that the Blessed One had finished eating and that his hands and bowl were now hidden. The king then offered three Dharma robes for the body of the Blessed One and each monk in the assembly.

“Dṛḍhamati, after having clothed the bodies of the Blessed One and the assembly of monks, the king approached the Blessed One carrying a golden vase, washed the Blessed One’s hands, and said, ‘Blessed One, I offer this garden, these rest houses, these promenades, these bedding articles, these seats, and these groves to the Blessed One. To serve and attend you, I also offer myself.’

“Dṛḍhamati, thereafter the king continued to serve and attend upon the Thus-Gone One, respectfully following him, just like the first day, in order to listen to the Dharma. Dṛḍhamati, thus serving that blessed one for half an eon, King Lord of Irreproachable Merit also asked the Thus-Gone One all about what is tenable and what is not. Asking him all about such things, the Blessed One offered his response in return, and thereby brought benefit to immeasurable, countless beings. [F.216.a]

“Dṛḍhamati, if you have any doubt or hesitation, thinking that the king who was then called Lord of Irreproachable Merit was someone else, you should not see it like that. This is because, Dṛḍhamati, the king called Lord of Irreproachable Merit was none other than you. Dṛḍhamati, I remember that in the past there were a full thousand buddhas whom you provided with unexcelled service and attendance in order to ask about this Dharma discourse. Dṛḍhamati, I will now teach you regarding your questions on how to accomplish the gateway of Dharma, and how the gateway of Dharma is accomplished.

“Dṛḍhamati, the gateways of Dharma are bases and foundations, but they are devoid of thinking, devoid of characteristics, devoid of effort, pure, completely pure, utterly pure, inexpressible, devoid of syllables, the inverse of syllables, and undemonstrable. Dṛḍhamati, phenomena neither appear, nor are they knowable by cognition. Dṛḍhamati, gateways of Dharma are the deeds by which the thus-gone ones fully understand nirvāṇa, for how they fully understand it, and the means by which they fully understand. They cannot be known by me. Dṛḍhamati, those phenomena are to be neither known nor designated. At the same time, Dṛḍhamati, all the designated paths are the gateways of Dharma. Dṛḍhamati, since all phenomena are of the same flavor, they bear the seal of the ocean. Dṛḍhamati, since all phenomena have the inexhaustible as their boundary and limit, their end is not known. Dṛḍhamati, since all phenomena are neither completed nor diminished, they are an inexhaustibility. That is why the thus-gone ones designate, teach, and establish the accomplishment of the gateway beyond exhaustion.

“All phenomena possess the gate of a, for the entrance into a is a point of explanation for designating the gate devoid of attributes. [F.216.b] Accomplishing it is to join with it. The syllables joined with it have not formed a. That is why the Dharma is called a. It is made known through a, and that knowledge, moreover, is made complete in conjunction with the syllables and words joined with it. Therefore, the thus-gone ones have taught that ‘all phenomena possess a as their gateway.’

“What are the phenomena to which that gateway belongs? Dṛḍhamati, those phenomena are unformed. Since the unformed is unknown, they are known without being designated and known, expressed without being expressible, elucidated without being elucidatable, and exhausted without knowing exhaustion. Dṛḍhamati, thus does a perform the function of all phenomena. The gateway though which noble sons and daughters enter to gain wisdom and eloquence beyond exhaustion is the gateway called a.

“Dṛḍhamati, inexhaustible means beyond exhaustion. Dṛḍhamati, that which is devoid of designation and knowing is inexhaustible. Those that are made known without being known are not made known, and those that are designated are not designated‍—thus, Dṛḍhamati, is that gateway called inexhaustible.

“To what does that gateway belong? It is the gateway of those phenomena. Of which ones? Those that are neither found, nor perceived by the thus-gone ones.

“Dṛḍhamati, gateway means irreversible, for that entrance is into all phenomena. All that is elucidated is unelucidatable. All speech is speech of the inexhaustible. All speech is the speech of precisely that, and no other. All that is known is not known, and this, Dṛḍhamati, is a vajra statement. Why is it called a vajra statement? Because it is never divisible, and being utterly indivisible, it is devoid of any agent. [F.217.a] Thus lacking any agent whatsoever, it is called a vajra statement.

“All phenomena are devoid of action. Where there is no action there is also absolutely no maturation. Since they thus lack any maturation at all, all phenomena are therefore said to be devoid of action and devoid of maturation. Regarding the seal of the Dharma, when thus-gone ones teach the maturation of actions with respect to certain things, this is taught through the seal of the Dharma. That seal should be understood as unformed and undivided. Dṛḍhamati, noble sons and daughters who wish to engage in the maturation of actions should thus engage in it.

“Dṛḍhamati, since all phenomena emerge in space, they are beyond coming and going. Dṛḍhamati, it is based on that gateway that thus-gone ones fully know the deaths and births of beings. Dṛḍhamati, noble sons and daughters who wish to penetrate death and birth should enter that seal. Dṛḍhamati, this is the seal of the absence of syllables and the absence of designation of any phenomena. Dṛḍhamati, the full range of everything verbally elucidated by the thus-gone ones, the worthy ones, the perfect buddhas is elucidated by that seal and also elucidates that very same seal.

“Dṛḍhamati, all ordinary bodies are the awakened body of a thus-gone one. This is because that awakened body is the awakened body of ordinary bodies, and a thus-gone one demonstrates the formation of beings’ ordinary bodies by means of that seal. Dṛḍhamati, the seal by which the ordinary body is sealed is the designation of all ordinary bodies. Dṛḍhamati, everyone whose body is formed is sealed by that seal, and a thus-gone one has accomplished that very same seal.

“Dṛḍhamati, since all phenomena have no entrance, they have no gateway. Dṛḍhamati, since all phenomena have no going, they have no entrance. Dṛḍhamati, since all phenomena have no entrance, they have no going. [F.217.b]

“Dṛḍhamati, however the thus-gone ones teach the Dharma, they teach only those who are of the unobstructed nature and they also know full well that that very same nature belongs to all beings, for their nature is like that. Dṛḍhamati, the so-called unobstructed nature refers to the nature of the infinite. Since all beings are taught to be of that empty nature, they possess just such a nature.

“Dṛḍhamati, with that gateway of the nature being the gateway of all phenomena, everything that is the gateway of the nature comprises the aggregate of phenomena. However, the aggregate of phenomena also lacks an aggregate. With those aggregates thus lacking aggregates, those aggregates too are aggregates of phenomena. Dṛḍhamati, from whichever perspective the thus-gone ones teach the aggregates, they teach this topic through that threshold of the aggregate of phenomena. The aggregates of form, feeling, perception, formation, and consciousness are without aggregates. This is taught as the gateway to the attributes of the aggregates.”

The bodhisattva great being Dṛḍhamati then said to the Blessed One, “Blessed One, that entrance to phenomena is profound.”

“Dṛḍhamati,” replied the Blessed One, “the thus-gone ones do not think, ‘This is profound. This is lucid.’ Dṛḍhamati, the thus-gone ones only teach a little.”

“They do not teach according to what is apprehended by the immature,” offered Dṛḍhamati. “Rather, they teach according to what is known by the wise. That is how the thus-gone ones teach the Dharma.”

“Dṛḍhamati,” countered the Blessed One, “the thus-gone ones do not teach, designate, or posit in accordance with their complete understanding. This is because, Dṛḍhamati, while all phenomena are fully known by the wise, the knowledge of syllables accords with how the immature apprehend. [F.218.a] Moreover, since those syllables are also devoid of syllables, there is no teaching.”

The Blessed One then continued what he was saying to Dṛḍhamati: “Dṛḍhamati, all phenomena are the light of the orb of the sun. Dṛḍhamati, from whichever perspective phenomena are perfectly discerned, they appear to exclusively possess the nature of the infinite. It is in this sense that they are the light of the Dharma.

“Dṛḍhamati, since all phenomena are fully illuminated and free of obstruction, they are luminous. Dṛḍhamati, since all phenomena are unobstructed by anything whatsoever, they have no obstruction. Dṛḍhamati, since all phenomena are like open space, they are unobstructed. Dṛḍhamati, the unobstructed vision of the thus-gone ones penetrates wherever there is dualistic designation and dualistic apprehending. Dṛḍhamati, this unobstructed perfect knowing, in which the thus-gone ones perfectly know all phenomena through their vision, is the Dharma of vision.

“Dṛḍhamati, through the gateway of all phenomena emerge expressions that cause noble sons to discern the meaning, expressions based on which they teach the profound, and expressions that are unimpeded. This is also the unobstructed gateway.”

“Dṛḍhamati,” the Blessed One continued to explain to the bodhisattva Dṛḍhamati, “since all phenomena are without impediment and free of impediment, they are free of stains. Dṛḍhamati, being without benefit, all phenomena are devoid of being received. Dṛḍhamati, since no phenomenon can be apprehended as an object, all phenomena are infinite and boundless. Dṛḍhamati, wherever a teaching with syllables is taught, all that is taught there is that all phenomena are devoid of syllables. Dṛḍhamati, since all phenomena are without boundary and are taught to be without boundary, whenever someone enters the gateway beyond syllables, this is their entrance. That entrance is not an entrance into any phenomena whatsoever. [F.218.b]

“Dṛḍhamati, the thus-gone ones have taught on the accomplishment of the gateway of absorption. What is the accomplishment of absorption? Dṛḍhamati, there is an absorption called array of all phenomena in a single mode. And there is an absorption called multiple array.

“What, then, is the absorption called the single array? Dṛḍhamati, this is when bodhisattva great beings proclaim the name of a single thus-gone one by saying, ‘Such-and-such thus-gone one is teaching the Dharma in such-and-such world system.’ Hearing the name of that thus-gone one causes them to apprehend the thus-gone one in terms of his features, to aspire to such features themselves, and to actualize them. They bring to mind‍—with undistracted recollection, unperturbed faculties, and non-distracted attention‍—only the thus-gone one, either seated on the supreme seat of awakening, or fully awakening to unexcelled and perfect buddhahood, or turning the wheel of Dharma, or surrounded by an assembly of hearers, or teaching the Dharma. By recollecting the name of that thus-gone one they bring before themselves the perception of his world system. Moreover, it also makes them understand their perception of the thus-gone one and his world system as exclusively perceived by way of non-apprehending. By adhering to that and not discarding that connection, the awakened body of a thus-gone one will be actualized. By bringing to mind the teaching of the Dharma, they also bring it before themselves by means of the profound, the lucid, meanings, and syllables, precisely how they are inclined toward it. Abiding in that absorption, they are motivated by the perishability of all things to listen to the Dharma taught by the thus-gone one. They are motivated to receive and uphold all those teachings that are taught. Having received and upheld them, they rise from that absorption and teach the fourfold retinue. That engagement and that perception are, in this vein, the accomplishment of the absorption of the single array. [F.219.a]

“Furthermore, Dṛḍhamati, bodhisattvas also destroy that very perception and destroy their own body too. The perishability of all things inducts them into the absorption of the single array. Rising from that, they are also led to teach the Dharma to the fourfold retinue. Dṛḍhamati, this too is the accomplishment of the absorption of the single array.

“Furthermore, Dṛḍhamati, bodhisattvas are led to analyze that very perception of the thus-gone one’s awakened body by thinking, ‘Where did the thus-gone one’s awakened body come from, and where have I gone?’ Thus they understand perfectly that the thus-gone one has not arrived and that they themselves have not departed. They then think, ‘All phenomena are beyond coming and going.’ Through abiding by and striving in such analysis, they obtain before long the unobscured vision of Dharma. Upon obtaining the unobscured vision of Dharma, they are a thus-gone one, for they have actualized the gateway of Dharma through which unimpeded eloquence is obtained. They teach the Dharma, yet they do not truly see those phenomena.

“Dṛḍhamati, it is like this, for example: Even while a thus-gone one’s unimpeded wisdom partakes of the past, a thus-gone one’s wisdom also has no impediment with respect to bodies. A thus-gone one’s wisdom does not partake of the past by means of apprehending. Even though a thus-gone one’s wisdom does not partake of the past, the wisdom of a thus-gone one still masters the past. However, with respect to the past, it does not follow after any bodies as observed by a thus-gone one. The same also goes for the future and the present. Dṛḍhamati, it is in this manner that while abiding in the absorption of the single array, bodhisattvas teach the Dharma, although they do not even truly see those phenomena.

“Abiding in that absorption through having strongly cultivated it [F.219.b] causes them to bring to mind, perceive, and manifest before themselves a second thus-gone one, either coming to reside in some world system and sitting down at the seat of awakening, or fully awakening to unexcelled and perfect buddhahood, or turning the wheel of Dharma, or teaching the Dharma. They thus also receive and uphold the Dharma taught by that thus-gone one. While perceiving the previously perceived thus-gone one, they do not discard this perception of a second thus-gone one. They thus perceive and actualize both thus-gone ones teaching the Dharma. Dṛḍhamati, this too is the accomplishment of the absorption of the single array.

“Furthermore, Dṛḍhamati, once bodhisattvas have retained well and imagined well, to the point of great mastery, one perception of a thus-gone one, they can then bring to mind as many thus-gone ones as they wish. Dṛḍhamati, it is just like how a masterful monk can bring to mind the perception of the physical sense sources as being blue. He can imagine all of them, everything whatsoever, as only blue, such that no perception of them manifests in any other way apart from blue. He imagines and transforms all beings into only blue, manifesting them as only blue. He perceives all internal and external phenomena with the thought that they are blue and he also gains mastery in that. Dṛḍhamati, in the same way do bodhisattvas bring to mind the various world systems in which they have heard that myriad thus-gone ones reside, as well as the thus-gone ones87 themselves.

“Through bringing to mind a perception of thus-gone ones that is well imagined and well ascertained, they transform all beings and name them ‘thus-gone ones, buddhas, self-arisen ones.’ [F.220.a] By bringing to mind a mentally created perception of thus-gone ones, all perceptions are transformed by them into a single perception in which only thus-gone ones manifest. They do not see anything at all that is not perceived as thus-gone ones, or exclusively as buddhas. Dṛḍhamati, this too is the accomplishment of the absorption of the single array.”

“Blessed One, what is the accomplishment of that absorption?” asked Dṛḍhamati.

“It is that the one-pointed mental perception of all thus-gone ones is not discarded,” said the Blessed One. “That, Dṛḍhamati, is accomplishing the absorption of the single array. Dṛḍhamati, that all phenomena are understood with a single perception is also the nature of everything‍—this, Dṛḍhamati, is called the absorption of the single array. Bodhisattvas, while abiding in that absorption, think, ‘All speech is the speech of the thus-gone ones; all bodies are the bodies of the thus-gone ones.’ Such is their practice and belief.

“Moreover, Dṛḍhamati, bodhisattvas proclaim the names of two, three, four, five, ten‍—up to one hundred, and up to one hundred thousand‍—thus-gone ones, manifesting and bringing them all to mind simultaneously. They also manifest and bring to mind all the arrays of buddha realms and arrays of hearers belonging to those thus-gone ones. They also manifest, bring to mind, and bring forth the perfect forms, perfect characteristics, perfect complexions, perfect bodies, and perfect proportions belonging to those thus-gone ones. They apprehend the characteristics of each of the traits of a great being. They apprehend the characteristics of walking without delusion, having the gait of a lion, [F.220.b] the invisible crown protuberance, and the full fathom of light enveloping him. They also transform that full fathom of light, imagining it to be infinite light. They perfectly cognize the infinity of light and apprehend an infinity of buddha realms. They also transform, bring to mind, and perfectly cognize immeasurable arrays of buddha realms, while they also fully comprehend, bring to mind, and transform an infinite array of hearers.

“Moreover, they analyze by thinking, ‘Where did the thus-gone ones come from, and where have I gone?’ Being immersed in this thought, they are brought to the belief that the thus-gone ones and they themselves are beyond coming or going. They then think, ‘There is no phenomenon whatsoever called thus-gone one and there is no phenomenon whatsoever called self.’ They continue to analyze, thinking, ‘All phenomena are the same.’ Through analyzing thus, they come to the belief that all phenomena are identical in characteristic. As they engage in, believe in, and perfectly understand the thought, ‘All phenomena are characterized by the characteristic of being unformed,’ they thus transform phenomena. They thus perceive all phenomena as having a single characteristic by way of being without characteristics.

“Dṛḍhamati, however many88 buddhas are accomplished, the one-pointed state of mind remains, for, Dṛḍhamati, this is the accomplishment of the absorption of the single array. This accomplishment in which everything has the single characteristic of being buddhas, yet also has no characteristics, is known as the absorption of the single array. While abiding in that absorption, one does not have the thought, ‘This is not a thus-gone one.’ One does not have the thought, ‘This is not a phenomenon.’ One does not have the thought, ‘This is not a hearer.’ Nor does one perceive or think, ‘hearer.’ One does not have the thought, ‘The Dharma is not taught.’ [F.221.a] Nor does one perceive the Dharma being taught. One does not have the thought, ‘This is not perceived,’ nor does one perceive perception. One does not have the thought, ‘It is not a buddha realm,’ nor does one perceive buddha realms. One does not have the thought, ‘It is not the retinue,’ nor does one perceive the retinue. One does not have the thought, ‘It is not eloquence,’ nor does one perceive eloquence. One does not have the thought, ‘This is not expression,’ nor does one perceive expression. One does not have the thought, ‘This is not transforming,’ nor does one perceive anything transformed. There is nothing at all that one does not believe, nor does one perceive any belief. There is no absence of thinking at all, nor does one perceive any thinking. There is no absence of cultivation at all, nor does one perceive cultivation. There is no absence of discernment at all, nor does one perceive discernment. There is no absence of clarification at all, nor does one perceive clarification. There is nothing at all that one does not teach, nor does one perceive teaching. Dṛḍhamati, this is called the accomplishment of the absorption of all phenomena seen by the unobstructed wisdom of bodhisattvas. The very absence of visual impediment is called unimpededness. That which perceives such phenomena is called the vision of Dharma. Absorption is that by which bodhisattvas attain infinite eloquence.”[B18]

The bodhisattva great being Dṛḍhamati then said to the Blessed One, “Blessed One, in the future there will appear myriad bodhisattva great beings who enter attainment in that absorption, reach perfection through that absorption, and thereby also attain infinite eloquence.” [F.221.b]

“Dṛḍhamati,” replied the Blessed One, “you should understand that, in the future, during the time of the final five hundred years, the bodhisattvas who have learned of that meditative absorption will reach perfection through that absorption and its limit will be the infinite eloquence of those monks.89 Dṛḍhamati, regarding your statement, ‘There will appear myriad beings who will reach perfection through that absorption,’ Dṛḍhamati, those who cultivate that absorption, repeating it frequently without thinking about anything else, will reach perfection through that absorption and also attain infinite eloquence, attaining eight hundred thousand gateways of Dharma from the thus-gone one Akṣobhya in order to actualize that infinity of eloquence. Hence, Dṛḍhamati, these are expressions connected to one gateway. Dṛḍhamati, the gateways of Dharma in their entirety are expressions that distinguish between the levels. This is why, Dṛḍhamati, that gateway should by all means be comprehended. It should by all means be entered. It should by all means be cultivated. Explaining it based on its characteristics should be cultivated constantly. Apprehending it, moreover, should likewise be cultivated. This singular action is the body of the Buddha.