The Inquiry of Lokadhara
Chapter One: The Introduction

[F.7.b] [B1]

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was staying at the Kalandaka­nivāpa in Veṇuvana near Rājagṛha, with a great saṅgha of monks. The Blessed One was teaching the Dharma to a large assembly with hundreds of thousands of beings in attendance. Present in the assembly was the bodhisattva great being Lokadhara. It was his wish that bodhisattva great beings develop the mind of awakening by adorning themselves with immeasurable virtues; that they understand in its entirety the true meaning of all phenomena; [F.8.a] that they understand how limitless aspirations lead to the perfection of limitless ornaments; that they comprehend and understand the true characteristics of limitless phenomena; that they purify their motivation through limitless aspirations; that they gain comprehensive knowledge; that they attain the ornament of generosity and the purity of certainty; that they perfect the ornament of discipline and patience; that they purify the attitude of mildness and gentleness; that they understand the purity of diligence; that they understand and comprehend the perfections of concentration and insight; and that they develop limitless other such virtues.

Therefore, he stood up, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and said, “Blessed One, may I inquire, in order to bring benefit and happiness to many people; in order that bodhisattva great beings will not discontinue the Buddha’s lineage; in order that their discipline will be without attachment and pure in all activities; in order that they will apply themselves to the great Dharma; and in order that bodhisattvas will become knowledgeable in upholding the immeasurable domains of the Dharma of noble beings. Blessed One, how do bodhisattva great beings become knowledgeable concerning the true characteristics of phenomena? How do they become skilled in discerning the characteristics of phenomena? How do they acquire the power of mindfulness? How do they acquire the insight of knowing how to discern the categories of all phenomena? Once they have relinquished this body, how do they sustain unbroken mindfulness until they attain unsurpassed and perfect awakening?”

The Blessed One responded to the bodhisattva Lokadhara, [F.8.b] “Excellent, excellent! Lokadhara, it is excellent that you have asked the Thus-Gone One about these subjects on behalf of bodhisattva great beings. The merit you have gained from asking questions‍—in order to bring benefit and happiness to many people, out of love for the world, for the sake of the benefit and happiness of the world and its gods, and to illuminate the bodhisattvas of the present and future with great light‍—is boundless.

“As for your having asked the Thus-Gone One about these subjects, it is excellent that you have thought to inquire of the Thus-Gone One in order to eliminate beings’ doubts; illuminate and protect all beings; teach beings beneficial subjects; free beings from treacherous paths; serve as the support, base, protection, and refuge of many beings; extract and remove them from the three lower realms; establish beings on the unsurpassed path; liberate many beings from the anguish of birth, aging, sickness, death, distress, lamentation, pain, and anxiety; bestow the unsurpassed happiness of nirvāṇa upon beings; protect and guard the sublime Dharma in the future; and liberate beings during the dark times of destruction in the future. Therefore, Lokadhara, listen well and commit this to memory, as I will now explain.”

The bodhisattva Lokadhara replied, “Blessed One, I shall do as you ask,” and he listened to the Blessed One.

The Blessed One then said, “Sublime being, I have this to say: [F.9.a] Bodhisattva great beings who understand four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should achieve perfect mindfulness, achieve unbroken mindfulness, make continuous progress by means of highly refined insight, and always remain mindful. Lokadhara, bodhisattva great beings who understand these four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become skilled in discerning the characteristics of phenomena.

“Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should understand well the definitive meaning of phenomena, understand well the meaning of phenomena, understand well the various causes and conditions of phenomena, and enter the true gateway of phenomena.

“Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should understand well the characteristics of limitless phenomena, become highly skilled in cultivating limitless definitive phenomena, exponentially increase engagement in limitless virtues, and understand and perceive the characteristic of arising and ceasing of phenomena.

“Lokadhara, bodhisattva great beings who understand an alternate set of four beneficial subjects [F.9.b] will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? They should assiduously attend to unsurpassed and perfect awakening, swiftly perfect the factors of awakening, avoid being led astray by others by being highly skilled with regard to the expedient means of phenomena, and become highly skilled in all forms of wisdom and insight. Lokadhara, bodhisattva great beings who see these four subjects will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena.

“Lokadhara, bodhisattva great beings who possess an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? Seeking to bring beings benefit and happiness by having a mind that is unstained by stinginess, always keeping pure discipline, being unceasing in their diligent conduct by being steadfast in the perfection of diligence, and applying themselves to the perfection of insight with correct mental engagement.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? Having abundant and pure aspirations, having abundant and pure diligent conduct, being steadfast in the virtue of patience that is forgiving, and attaining the understanding that differentiates the true characteristics of phenomena. [F.10.a]

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? Pursuing omniscient wisdom with great zeal; generating great zeal by being skilled in discerning concentration, liberation, and absorption; applying themselves to pure conduct in order to attain the mental states of love, compassion, joy, and equanimity; and cultivating the definitive meaning.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena. What are these four? The perfection of the domain of insight, seeking the pure domain of wisdom, zeal for unimpeded wisdom, and never abandoning the aspiration for omniscient wisdom. Lokadhara, bodhisattva great beings who have this set of four qualities will endeavor in and apply themselves to the true characteristics of phenomena and become highly skilled in discerning the characteristics of phenomena.”

“Lokadhara, bodhisattva great beings who understand an alternate set of four subjects will pursue the power of mindfulness. What are these four? Cultivating familiarity with the complete power of mindfulness, experiencing blissful insight, maintaining unbroken mindfulness, and thoroughly cultivating the four applications of mindfulness.

“Lokadhara, bodhisattva great beings who understand four subjects [F.10.b] will pursue the power of mindfulness. What are these four? Always applying mindfulness with respect to the mind in order to perfect the factors of awakening, having pure insight that employs an acute power of mindfulness to know what was cultivated in previous existences, swiftly attaining unbroken mindfulness, and generating the cause of omniscient wisdom.

“Lokadhara, bodhisattva great beings who understand four subjects will pursue the power of mindfulness. What are these four? Cultivating the entirety of contemplative methods, cultivating genuine wisdom and insight, generating tremendous diligence in order to attain the qualities of buddhahood, and not forgetting mindfulness in order to attain the strength of unbroken mindfulness. Lokadhara, bodhisattva great beings who understand these four subjects will pursue the power of mindfulness.”

“Lokadhara, bodhisattva great beings who have four qualities will attain the power of mindfulness. What are these four? Constant and unbroken diligence aimed at recollecting the highest insight, constant and unbroken focus aimed at achieving the true characteristics of phenomena, constant vigilance aimed at accurately recalling all phenomena, and constant guarding of one’s faculties in order to obtain correct mental engagement.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Maintaining pure discipline, having pure conduct, dispelling the five mental obscurations concerning all forms of conduct while being unattached to worldly phenomena, and discarding the obscurations of action and affliction. [F.11.a]

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Pursuing virtuous phenomena with an unperturbed mind, cultivating familiarity with the mind’s sole characteristic, having understanding and knowledge of Dharma discourses, and avoiding both householders and renunciates by being uninterested in socializing.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will attain the power of mindfulness. What are these four? Training under a spiritual friend, constantly applying oneself to the profound Dharma, always being happy to approach buddhas and bodhisattvas, and delighting in supplication and inquiry while being inspired to cultivate insight. Bodhisattva great beings who have these four qualities will attain the power of mindfulness.”

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being very knowledgeable with regard to the true characteristics of all phenomena, being very knowledgeable with regard to discerning the causes of all phenomena, being knowledgeable with regard to the definitive meaning of all phenomena, and being knowledgeable with regard to the classifications of words and speech related to all phenomena.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to the progressive order of Dharma teachings, being knowledgeable with regard to the means of the dependent origination of all phenomena, [F.11.b] having the skillful means to cultivate all Dharma teachings, and being very knowledgeable with regard to discerning both the discourses on the definitive meaning and those on the inferred meaning.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to distinguishing the path from what is not the path, being able to describe the meaning of any Dharma teaching, swiftly achieving the domain of pure insight, and perfectly cultivating the perfection of wisdom. Lokadhara, bodhisattva great beings who have this alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable about cultivating all phenomena characterized by origination, being knowledgeable with regard to the characteristic of cessation related to the causes of all phenomena, being knowledgeable about the characteristic of the conditions related to all phenomena, and being skillful by means of causes and conditions.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to all the phenomena of suffering, being knowledgeable with regard to all the phenomena of origination, being knowledgeable with regard to all the phenomena of cessation, and being knowledgeable with regard to all the phenomena of cessation and the path.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities [F.12.a] will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being knowledgeable with regard to the connection between the formation and destruction of all phenomena; drawing on previous causes to achieve power; being knowledgeable with regard to anything that tames phenomena; and being knowledgeable with regard to discerning letters, syllables, and words.

“Lokadhara, bodhisattva great beings who have an alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena. What are these four? Being very knowledgeable with regard to the discourses of inferred meaning, not becoming caught up in the words of the discourses of definitive meaning, being knowledgeable with regard to the seal3 of the characteristics of all phenomena, and being steadfast in the wisdom of the absence of marks of all phenomena. Lokadhara, bodhisattva great beings who have this alternate set of four qualities will progress toward insight by knowing how to discern the categories of all phenomena.”

“Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Knowledge of virtuous and nonvirtuous phenomena, excellent mindfulness and insight, abandonment of the five mental obscurations, and never allowing one’s mindfulness of unsurpassed and perfect awakening to wane.

“Lokadhara, bodhisattva great beings who have four additional qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Strong pursuit of the four applications of mindfulness, [F.12.b] strong pursuit of discerning insight, placing insight at the forefront of all absorptions, and mastering definitive insight.

“Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Attainment of the dhāraṇī gateways, cultivation of unborn wisdom, understanding the wisdom of exhaustion, and realization of the wisdom of cessation.

“Lokadhara, bodhisattva great beings who have four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood. What are these four? Eliminating desire and aversion, being free from attachment to any conditioned phenomenon, realization of unconditioned wisdom, and arriving at the domain of the thus-gone ones. Lokadhara, bodhisattva great beings who have these four qualities will have unbroken mindfulness from the point that they relinquish this body until they awaken to unsurpassed and perfect buddhahood.”

“Lokadhara, bodhisattva great beings who have five types of wisdom strength that purify phenomena will perfect the higher virtues. What are these five? The wisdom strength that purifies motivation, the wisdom strength that purifies aspirations, the wisdom strength that purifies roots of virtue, the wisdom strength that purifies dedication, and the wisdom strength that purifies karmic obscurations.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength [F.13.a] will perfect the higher virtues. What are these five? The wisdom strength that purifies conduct, the wisdom strength that purifies mindfulness, the wisdom strength that purifies practice, the wisdom strength that purifies apprehension of sentient beings,4 and the wisdom strength that purifies apprehension of characteristics.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies a detached attitude, the wisdom strength that purifies bringing benefit and happiness to beings, the wisdom strength that purifies the development of great love, the wisdom strength that purifies the development of great compassion, and the wisdom strength that purifies the development of great joy and equanimity.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies the observance of discipline, the wisdom strength that purifies nonattachment to the observance of discipline, the wisdom strength that purifies patience, the wisdom strength that purifies nonattachment to patience, and the wisdom strength that purifies learnedness.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies higher diligence, [F.13.b] the wisdom strength that purifies the acquisition of diligence, the wisdom strength that purifies concentration, the wisdom strength that purifies the means of concentration, and the wisdom strength that purifies the means of tranquility and special insight.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies insight, the wisdom strength that purifies the attainment of erudition, the wisdom strength that purifies the worldly and transcendent, the wisdom strength that purifies insight and means, and the wisdom strength that purifies the conditioned and the unconditioned.

“Lokadhara, bodhisattva great beings who have an alternate set of five types of purificatory wisdom strength will perfect the higher virtues. What are these five? The wisdom strength that purifies the understanding of means, the wisdom strength that purifies knowledge and liberation, the wisdom strength that purifies the characteristic of the unborn, the wisdom strength that purifies the singularity of characteristics and the absence of characteristics, and the wisdom strength that purifies the relative and the ultimate. Lokadhara, bodhisattva great beings who have these five types of purificatory wisdom strength will perfect the higher virtues. Therefore, Lokadhara, bodhisattva great beings must endeavor greatly to cultivate these purificatory wisdom strengths.”

“Lokadhara, bodhisattva great beings who have three qualities will endeavor in the purificatory wisdom strength. [F.14.a] What are these three? Interest, diligence, and carefulness. Bodhisattva great beings who have these three will endeavor in the wisdom strength that purifies the entirety of virtues. Why is this? Lokadhara, interest, diligence, and carefulness are the roots of all qualities.

“Thus, bodhisattva great beings who apply themselves to the purificatory wisdom strength will swiftly attain omniscient wisdom. They will be called those who do not regress from diligence. They will be called those who do not regress from the Dharma. They will also swiftly attain an exponential growth in those very virtues. They will also swiftly achieve the wisdom strength that purifies all qualities. Lokadhara, any person who achieves the wisdom strength that purifies all qualities in this manner is said to be a field of merit for the world. It is said that this person will consume the offering goods after me. It is said that this person will arrive at the domain of the thus-gone ones. It is said that this person will realize the qualities of the thus-gone ones. Before long, such a person will master the wisdom of the thus-gone ones.

“Lokadhara, many countless immeasurable eons ago, as I was practicing bodhisattva conduct, Buddha Dīpaṅkara prophesied to me, ‘You will fully awaken to buddhahood after countless eons.’ At that very moment, I understood all these purificatory wisdom strengths. Lokadhara, any person who has such purificatory wisdom strength will attain unexcelled, perfect, and complete awakening, just as I have attained it now. Such a person will also turn the wheel of Dharma, [F.14.b] just as I do now. That person will roar the lion’s roar, just as I roar it. That person will naturally have power and strength over all phenomena just as I do now. Lokadhara, if you have exerted yourself in the cultivation of this purificatory wisdom strength, you will spontaneously accomplish all wisdom and insight before long.

“Lokadhara, countless immeasurable eons ago, the blessed one known as King of Lofty Wisdom appeared in the world. He was a thus-gone one, a learned and virtuous one, a well-gone one, a knower of the world, an unsurpassed being, a charioteer who guides beings, a teacher of gods and humans, and a blessed buddha. Lokadhara, the blessed one King of Lofty Wisdom had an immeasurable saṅgha of hearers and an immeasurable saṅgha of bodhisattvas. This was due to the causes and conditions of this Blessed One’s past aspirations. Even the words three lower realms were unheard of in the blessed one King of Lofty Wisdom’s buddha realm. No one there had experienced any suffering; all in all, everyone there had such an abundance of happiness and joy that they were mostly free of desire, as the five obscurations were eliminated. These beings had such pure happiness that it was as if they had attained the bliss of the four concentrations. The lifespan of the blessed one King of Lofty Wisdom was one quadrillion eons. The Thus-Gone One acted as the king of the world at that time. As there was no other king, the beings of that realm called the Blessed One their Dharma King. The blessed one King of Lofty Wisdom taught the bodhisattvas a discourse from the Bodhisattva Collection called [F.15.a] Countering the Doubts and Pleasing the Minds of All Beings. When five hundred of the bodhisattvas heard this description of the bodhisattvas’ purificatory wisdom strength, they generated such strength of diligence that for the rest of their lives, they did not develop the intent to sit; did not develop notions about clothing; did not develop notions about themselves, other beings, men, or women; and did not eat too much food. Rather, they only exerted themselves in this purificatory wisdom strength. When these five hundred bodhisattvas who had exerted themselves so diligently passed away, they were later born in a buddha realm one hundred thousand buddha realms to the east of here, due to the causes and conditions of their roots of virtue. Once born there, they exerted themselves in this teaching, and before long they remembered their past lives and gained sharp faculties. In that buddha realm is a thus-gone one named King of Immeasurable Stacked Flowers. He is still alive and teaching the Dharma. When they were sixteen years old, these bodhisattvas received ordination in the teachings of the blessed one King of Immeasurable Stacked Flowers. For six hundred thousand years, they practiced pure conduct as youths and exerted themselves in this type of diligence.

“Lokadhara, in that fashion these five hundred bodhisattvas met two hundred thousand thus-gone ones, and by practicing diligence in their presence, gained supreme mindfulness, happiness, and insight. Finally, they met the blessed one King of Lofty and Immeasurable Power, who gave them this prophecy: ‘After ten thousand eons, you will fully awaken to unsurpassed and perfect buddhahood.’ [F.15.b] Throughout that ten-thousand-eon period, those five hundred bodhisattvas met two thousand buddhas. In this way, they perfected the awakening of the buddhas, until finally, one eon, they fully awakened to unsurpassed and perfect buddhahood.

“Lokadhara, therefore one should know that bodhisattvas who want to swiftly attain unsurpassed and perfect awakening ought to develop such interest, diligence, and carefulness regarding the purificatory wisdom strength. Why is this? Lokadhara, interest, diligence, and carefulness, along with the factors of awakening, are the roots of attaining the unsurpassed and perfect awakening of the buddhas‍—they complete the qualities of buddhahood.

“Lokadhara, as I practiced such diligence, I met with two hundred thousand buddhas, and their teachings enabled me to recall all my past lives. By remembering the circumstances of all my past lives, I eliminated obstacles to the cultivation of this teaching. Never letting my interest, diligence, and carefulness decline, my interest, diligence, and carefulness became continuous.”

The Blessed One then gazed into the four directions with his mind of great love and compassion and displayed the miraculous power of his extraordinary abilities. He emanated buddhas into all the Jambudvīpas of the great trichiliocosm, where they each taught the discourse from the Bodhisattva Collection called Countering the Doubts and Pleasing the Minds of All Beings. Furthermore, through his miraculous ability, the many assemblies in Veṇuvana were able to behold the emanated buddhas filling the Jambudvīpas, each teaching the Dharma, [F.16.a] whereby all the assemblies were delighted. They rose from their seats, prostrated to the Buddha, and marveled, “Blessed One, the miraculous ability of the blessed buddhas is unfathomable. The immeasurable and unfathomable Dharma is spontaneously accomplished.”

The Blessed One then addressed the myriad assemblies, “Noble children, the things revealed by the Thus-Gone One are not so remarkable. Why is this? Because the Thus-Gone One understands reality, he can use the power of his miraculous, extraordinary abilities in such a way that the light shining from a single pore of his body can illuminate as many worlds throughout the ten directions as there are grains of sand in the Ganges. Likewise, from a single pore of his body he can make the voice of Dharma heard in all those worlds. Such would not exhaust even a thousandth part of what can be displayed from a single pore. The Thus-Gone One has spontaneously accomplished such unfathomable abilities as these.

“Noble children, the Thus-Gone One teaches beings by employing an understanding of their thoughts. Noble children, there are few beings these days who are inspired to practice this teaching. Noble children, there are few beings these days who diligently endeavor in the practice of this teaching. Noble children, there are few beings these days who carefully practice this teaching. Why is this? There are few beings in such evil times who will practice this teaching. The Thus-Gone One has come to this evil world of the five degenerations5: the degeneration of beings, the degeneration of views, the degeneration of lifespans, the degeneration of afflictions, and the degeneration of eons.

“Noble children, if it is rare for someone to even so much as trust in this profound and pure teaching and arrive at the insight of buddhahood, what need we say of being interested in the domain of the thus-gone ones? [F.16.b] Noble children, my motivation for adorning myself with such aspirations and practicing such diligence and patience for so long has been to help those suffering beings who are without protector or refuge and who fall into the lower realms. Once I fully awakened, I ensured the benefit and welfare of countless, immeasurable beings. Noble children, therefore, through the grace of the Thus-Gone One’s earlier pure aspirations and diligence, countless, immeasurable beings now have faith and trust in such a profound teaching as this and embrace it. Noble children, beings that I have previously trained trust my teachings. Noble children, few beings have been made to trust such a profound teaching as this through the ten strengths and the four types of fearlessness of the blessed buddhas. All beings who observe this teaching do so through the means and power of the thus-gone ones’ intent. Long have I never been apart from this profound Dharma. That is why I care for and never abandon beings out of great love, great compassion, great joy, and great equanimity. There are few thus-gone ones who benefit beings in a vile world of the five degenerations. Why is this?

“Noble children, having earlier benefitted beings with the force of great diligence and the power of great skill, I gathered the accumulations leading to unsurpassed and perfect awakening. Noble children, I recall that in the past, I offered up and gave away a thousand bodies in a single day. Noble children, earlier, throughout thousands of lifetimes, when I saw beings suffering from hunger and thirst, I would cut flesh from my body, cook it, and give it to them‍—yet even then my mind felt no trouble or regret; instead, a great and universal love for all beings arose in me. [F.17.a] Noble children, understand that in this fashion, through benefitting beings with the strength of great diligence and skill, one will gather the accumulations leading to unsurpassed and perfect awakening. Therefore, noble children, by earnest practice of interest, diligence, and carefulness, the accumulations leading to unsurpassed and perfect awakening are gathered. Just as I have engaged in bodhisattva conduct, you must also act for the benefit and happiness of beings. Noble children, none of the blessed buddhas who have appeared in this Fortunate Eon have failed to praise me. They declared, ‘The blessed one Śākyamuni engaged in such diligence. The blessed one Śākyamuni developed such diligence. The blessed one Śākyamuni perfected such diligence. By engaging in bodhisattva conduct, the blessed one Śākyamuni thus helped beings. Having appeared in a vile world of degenerations, he thus acted for the benefit and happiness of countless, immeasurable beings.’

“Noble children, those who are inspired to practice such bodhisattva conduct must exert themselves in interest, diligence, and carefulness. Noble children, even though I have fully awakened to unsurpassed and perfect buddhahood, my practice of diligence has not waned; I will generate diligence until my parinirvāṇa, when my relics will be reduced to the size of mustard seeds as my body parts are divided, for even that is done for the love and care of future beings. Previously, when I was engaged in bodhisattva conduct, there were some gentle beings who had grown mistaken and errant in their conduct, leading them to descend to difficult states of being. [F.17.b] I aroused great compassion in order to free them from those states; therefore my distributed relics, even so small as a mustard seed in size, will display miraculous power. After I reach parinirvāṇa, the minds of those who can be tamed by my relics will be purified. With purified minds, they will reach any states of being to which they aspire.

“Noble children, my spontaneous accomplishment of such compassion for beings, while I was formerly practicing the conduct of a bodhisattva, will cause my relics to be divided and distributed far and wide: this is also due to my previous aspirations. Thus will I protect many beings in vile future times through my immeasurable virtues, causes and conditions of merit, and great compassion. Noble children, I pray that those future bodhisattvas who are joyfully interested, diligent, and careful with regard to this teaching will be sure to read, recite, uphold, and fully teach discourses such as this to others. Through my miraculous power, I bless such bodhisattvas to read, recite, uphold, and fully teach them to others. So that these discourses will be read, recited, upheld, and fully taught, I have entrusted them to such bodhisattvas. Why is that? Noble children, understand that wherever these discourses appear, the Buddha will remain without passing into parinirvāṇa. Therefore, the Thus-Gone One entrusts these discourses to the bodhisattvas. Noble children, you should therefore understand that in the past, I gathered beings without abandoning them by means of such causes and conditions. Presently, I also gather beings without abandoning them. Know that in the future as well, I will gather beings without abandoning them. [F.18.a] Having guarded and cared for such discourses, they will flourish extensively in the final five-hundred-year period to come.

“Noble children, both at the present and after I pass into parinirvāṇa, know that if such a discourse is present in a town, city, mountain, forest, or wilderness, and someone retains, receives, reads, recites, teaches, or explains it, the Buddha resides there. Why is this? Through such causes and conditions, I call buddhas the Dharma body. I declare that by seeing the Dharma one sees the Buddha. The Buddha is not to be regarded as a body of form. Those who trust this teaching, and listen to it, trust the Buddha and listen to the Buddha’s teachings. Those who earnestly practice as taught see the Buddha. Such people are said to be proper teachers, Dharma teachers, and followers of the Dharma.

“Noble children, my body is neither6 Dharma nor non-Dharma; it is described in accordance with the Dharma. Called the most sublime gift of Dharma, it is neither grounded in Dharma nor non-ingrained in Dharma. How is this? If it were rooted in Dharma, seeing my body would not be called seeing the Buddha. Noble children, not being rooted in any phenomenon whatsoever is described as seeing the Buddha. Whoever does not see any phenomenon is described as seeing the Buddha. Why is this? It is inappropriate to describe the Thus-Gone One as Dharma or non-Dharma, or to view him as Dharma. Why is this? Noble children, for the monks who wish to understand my Dharma as found in the discourses, if even the Dharma is to be discarded like a raft,7 what need we say of non-Dharma?8 One who is equanimous regarding Dharma and non-Dharma is said to see the Buddha. [F.18.b] Why is this? Because the Thus-Gone One is said to be equanimous regarding all phenomena. Not being attached to, or grasping at, the label Dharma, one does not fall into the label Dharma, so what need we say of the label non-Dharma? Noble children, the absence of labels of all phenomena is called the Thus-Gone One. Those who see in this way are said to see the Thus-Gone One. Why is this? Because they are free from seeing any phenomenon, they see the Thus-Gone One. Since all phenomena are beyond apprehension, when one understands and sees all phenomena correctly as they are, this is called seeing the Thus-Gone One. Noble children, the state that does not apprehend any phenomenon is free from all phenomena, is without any thoughts of Dharma or non-Dharma, is free from debate, is free from anything to do, and is indescribable: this is called seeing the Thus-Gone One. Those who see the Dharma in this fashion are said to see the Thus-Gone One.

“Those who see the Thus-Gone One in this fashion see accurately. Those who see differently from this see mistakenly. Whoever sees mistakenly thus sees falsely; such people are not said to see correctly.9 Noble children, seeing true reality is the cessation of all modes of words and statements. It is neither correct nor incorrect. It neither exists nor is absent. It is free from all phenomena, does not adopt any phenomenon, and does not observe any phenomenon. Seeing like this is seeing the Thus-Gone One. Why is this? Noble children, the Thus-Gone One does not give rise to views regarding phenomena. Thus, seeing the absence of characteristics concerning all phenomena is seeing the Thus-Gone One. Whoever sees in this fashion is said to see accurately. [F.19.a]

“Noble children, you should regard the Thus-Gone One in this way. You must analyze the Thus-Gone One just as I have explained. Those who regard the Thus-Gone One like this will understand all phenomena to be the Thus-Gone One. They will attain the suchness of all phenomena, the true reality of all phenomena, and the characteristic falsity of all phenomena. They will come to understand all phenomena to be the qualities of the Thus-Gone One, all phenomena to be the domain of the Thus-Gone One, and all phenomena to be the unfathomable domain.

“Noble children, therefore I have declared that all phenomena are the domain of the Thus-Gone One. The Thus-Gone One’s domain is devoid of a domain. Why is this? There is nothing within the domain of all phenomena to be experienced. Therefore, I have taught that the absence of a domain is the domain of the Thus-Gone One. As the domain of all phenomena is the absence of a domain, that absence of a domain is the domain of the Thus-Gone One. Why is this? As the domain of all phenomena does not exist at all, the absence of a domain is the domain of the Thus-Gone One. As all domains are subsumed in the Thus-Gone One’s domain, it is not a domain. Since the Thus-Gone One understands these phenomena, the absence of a domain is the domain of the Thus-Gone One. Noble children, those who understand all phenomena as the absence of a domain are people who know the domain of the Thus-Gone One. Such people realize the domain of the Thus-Gone One. Such people seek the domain of the Thus-Gone One. Such people are without attachment to the domain of the Thus-Gone One. Why is this? Such people understand the absence of a domain to be the domain of the Thus-Gone One. [F.19.b] They understand the lack of a domain to be the domain of the Thus-Gone One.

“Because all Dharma teachings are beyond observation and investigation, and because they do not remain, they are not a domain. This is the domain of the Thus-Gone One. It is a domain that is subsumed in wisdom, because it does not enter any Dharma teachings. How is this? Because there is no gateway of the Dharma teachings, they are entered through this gateway. Noble children, no Dharma teaching has entry, origination, or form. Why is this? Given that the Thus-Gone One does not observe any Dharma teachings, from where should they appear? Into what should they enter? How could they be shown? How could they ever be taught? Noble children, this is the entry into the gateway of all Dharma teachings, because of their characteristic of being beyond entry. No Dharma teachings come together or part, are bound or liberated. Because in this way there are no gateways with regard to the gateways of all Dharma teachings, such gateways are not gateways of emergence, gateways of entry, gateways of departure, or gateways of expression; ultimately, they are called the unborn gateway. Through this Dharma gateway, no phenomenon is known or seen. This Dharma gateway involves no understanding of, or entry into, Dharma teachings. Why is this?

“Noble children, there are no gateways of Dharma teachings, because gateways cannot be observed. Space is a gateway of all Dharma teachings, because it is primordially pure by nature. The absence of discontinuity is a gateway of all Dharma teachings, because discontinuity cannot be observed. The absence of limits is a gateway of all Dharma teachings, because limits cannot be observed. The absence of measures is a gateway of all Dharma teachings, because measures cannot be observed. The absence of bounds is a gateway of all Dharma teachings, because bounds cannot be observed. Noble children, if a noble son or daughter enters this Dharma gateway, [F.20.a] it is said that they enter the gateway of all Dharma teachings, understand the gateway of all Dharma teachings, and reveal the gateway of all Dharma teachings.”