The Questions of Pūrṇa
Irreversible Progress

“Pūrṇa,” said the Blessed One, “if bodhisattvas possess four qualities, their progress toward unsurpassed and perfect awakening will be irreversible. What are the four?

“(1) If bodhisattvas hear a Dharma teaching they have not heard before, rather than saying, ‘This is not the Dharma’ they should reflect on it in terms of its meaning. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.”

At that moment, the Blessed One uttered these verses:

“Pūrṇa,” continued the Blessed One, “for those reasons, when bodhisattvas hear a Dharma teaching they have not heard before, they eagerly accept it out of sincere trust, and contemplate it genuinely without contradicting it. They never say, ‘This is not the Dharma.’ You should know that this attitude will benefit countless sentient beings.

“Pūrṇa, in the past, countless eons ago‍—so long ago that the length of time cannot be measured, fathomed, or conceived‍—a thus-gone one, a worthy one, a perfect buddha [F.175.b] appeared in the world. He was endowed with perfect knowledge and conduct. He was a bliss-gone one, a knower of the world, a tamer of beings, an unsurpassed guide, a teacher of both gods and men. This blessed buddha was named King of All Qualities’ Light Rays. Pūrṇa, the blessed one King of All Qualities’ Light Rays lived for eight hundred million years. In each assembly of this blessed one, the saṅgha of hearers consisted of an indescribable number of worthy ones, as numerous as the grains of sand in the Ganges river. Free of any appropriation regarding phenomena and having exhausted their defilements, their minds were completely liberated, and they were all free from the twofold notion of individuality. The bodhisattvas were similar in number to them. Pūrṇa, after the blessed one passed into nirvāṇa, his sublime Dharma remained for sixty thousand years.

“When he was about to pass into nirvāṇa, all the many billions of bodhisattvas used their miraculous powers to pervade many billions of worlds, in order to protect the sacred Dharma. In this way, a bodhisattva remained in each world. Pūrṇa, after the blessed one King of All Qualities’ Light Rays passed into nirvāṇa, his hearers slowly became lazy and indolent. They did not recite or remember his profound discourses anymore. As a consequence, all his profound discourses related to the emptiness of phenomena, as well as all the discourses related to pure discipline and the ascetic practices, gradually vanished. These Dharma teachings consisted of eighty-four thousand vast and detailed sections. Each of the sections included sixty-eight trillion discourses. Each discourse contained thirty thousand six hundred aphorisms, and each aphorism was composed of six hundred seven billion verses. Pūrṇa, [F.176.a] since they did not read, recite, or expound those teachings, at the time when the sublime Dharma was about to vanish during the final age, only the discourses and the aphorisms remained from among the many sections of this buddha’s teachings.“At that time, there was a Dharma-preaching monk called Mahāsthāmaprāpta. The Dharma preacher Mahāsthāmaprāpta had developed great powers and his erudition was vast. He was an excellent Dharma teacher, he was eloquent, and he had clearly realized the meaning of the Dharma. Through the miraculous power of the Thus-Gone One, he always devoted himself to spreading previously unheard Dharma teachings in order to protect the sublime Dharma within the world. While he was spreading the Dharma, most beings would deprecate and oppose him.

The Dharma-preaching monk Mahāsthāmaprāpta therefore thought, ‘When such beings hear these Dharma teachings that they have never heard before, they do not believe in them, so they also show no interest in listening to them or adopting them. Even when they hear these teachings, they do not comprehend their meaning, and therefore they do not follow them. Instead, they oppose and deprecate these teachings. Many monks say, “These are not the words of the Buddha; these are not the teachings of the Great Teacher! How do we know? Because we have never heard such discourses from any teacher or preceptor before. Furthermore, no elder monks from older generations have ever said that they received such a transmission from any teacher or preceptor.” So since no other teachings now remain besides those of the discourses and those of the aphorisms, should I perhaps leave for a solitary place and remain there alone?’

“Pūrṇa, after having reflected in that way, the Dharma-preaching monk Mahāsthāmaprāpta left for a mountain cave, where he remained in solitude.

At that time, within the world, during the formative eon, there were sixty-eight thousand great cities that were twelve leagues long and seven leagues wide. They were built beautifully, their roads were straight, they were filled with many beings, their harvests were good, and everyone was happy. Later on, eight hundred forty million smaller cities were built. Some measured seven leagues [F.176.b] and others were six, five, four, three, or two leagues. The smallest of them measured a single league. Pūrṇa, at that time, within the world, in a great city called Total Isolation, there was a householder named Śani who had a son named Mahāśumata. While the son of that householder was residing in a solitary place, he received the visit of a god who spoke these verses to him:

“Pūrṇa, after having spoken those verses, the god disappeared. Then the householder’s son approached his father, paid homage to him by touching his feet with his head, and said, ‘I want to go forth as a monk and live the holy life under the teachings of the blessed one King of All Qualities’ Light Rays.’ At that moment Śani, the householder, spoke these verses:

“The son of the householder answered his father with these verses:

“Pūrṇa, the householder’s son then prostrated to the feet of his father, circumambulated him, and left the house. In leaving he spoke these verses to him:

“Pūrṇa, after the householder’s son had uttered those verses, he went forth as a monk. He then went to the place where the Dharma-preaching monk Mahāsthāmaprāpta was residing and he applied himself to studying the Dharma with him. During that time, the Dharma preacher Mahāsthāmaprāpta taught him genuinely and in great detail discourses that he had never heard before. When he heard those discourses, the monk Mahāśumata asked the Dharma preacher Mahāsthāmaprāpta, ‘I have never heard such discourses before. Who is reading them? Who is interested in them? Who is adopting them and memorizing them? In which places are they heard?’

“The monk Mahāsthāmaprāpta replied, ‘Due to the roots of virtue created by recollecting my previous lives, and through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, these profound discourses have naturally remained within my mind.’

“Pūrṇa, upon hearing those words, the monk Mahāśumata generated an extraordinary resolve, and by keeping this resolve in mind, the strength of insight arose. Because of this, through the power of his great insight and skillful means, he asked a question of the Dharma preacher Mahāsthāmaprāpta, who answered his question, and then said to him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you have now asked me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’

“Pūrṇa, the monk Mahāśumata again asked a question of the Dharma preacher Mahāsthāmaprāpta, who again told him, ‘In the past, a monk asked the thus-gone one King of All Qualities’ Light Rays about the same matter that you now ask me about, and when that monk heard the perfect answer of the Thus-Gone One, he was overjoyed.’

“Pūrṇa, [F.177.b] the monk Mahāśumata then asked the Dharma preacher Mahāsthāmaprāpta, ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One?’

“Mahāsthāmaprāpta replied, ‘That is something it would be extremely difficult to believe, so do not ask me about it! Furthermore, it is extremely difficult to believe for those who have not actualized extraordinary physical qualities.’

“But Mahāśumata repeated the same question a second and a third time: ‘O sublime being, how many times have you heard questions and answers on such matters from the Thus-Gone One? Mahāsthāmaprāpta simply answered, ‘Do not ask me about that!

“ ‘If you have not understood, I will now illustrate this for you through an analogy, for when something is illustrated with an analogy, intelligent people understand. Monk, the dispositions of sentient beings whom I heard about from the thus-gone one King of All Qualities’ Light Rays are far more numerous than the atoms in the earth. Monk, imagine that all the kinds of sentient beings present throughout the trichiliocosm‍—those that have a form, those that have no form, those that have perception, those that have no perception, and those that have neither perception nor nonperception‍—obtained a human body and possessed the power of insight. [F.178.a] Imagine that each of them repeatedly asked‍—as quickly as a snap of the fingers‍—as many questions as the grains of sand in the Ganges river, and that all those sentient beings present in the universes of the ten directions asked those many questions for an eon or even longer. Furthermore, imagine that in every moment‍—as quickly as a snap of the fingers‍—each single person asked all the other persons’ different questions, and that each person asked all those infinite, various questions of other sentient beings for an eon or even longer. If this were the case, what do you think‍—how numerous would those questions be?’

“ ‘There would be so many questions that their number could hardly be illustrated,’ answered Mahāśumata.

“Mahāsthāmaprāpta continued, ‘I am now telling you the truth, so do not entertain any doubts. Compared to all the doubts and questions expressed by all those sentient beings for an eon or even longer, the answers related to a single Dharma teaching that I heard from the Thus-Gone One were much more numerous. The same logic applies with respect to two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, ten thousand, or a hundred thousand Dharma teachings. Monk, to explain this in summary, the names and letters of that number would be uncountable, infinite, and inconceivable. Nevertheless, I recited and embraced all of them. And yet, monk, I clearly understand that all those questions are contained within a single Dharma teaching. This consists of [F.178.b] the words of the path, the words of the gateways, the words of the seals, the fundamental words, the vajra-like words, the important words, the unshakable words, and the unfathomable words spoken by the thus-gone one King of All Qualities’ Light Rays. Monk, all the Dharma teachings are included within a single gateway. Since all the Dharma teachings and all their words are gateways free of formations, that gateway acts as the basis for them and therefore everything will be accessed through that gateway. All the discourses and aphorisms, moreover, are accessed through that gateway, just as a single syllable, by being grammatically inflected, can form many different words. Monk, similarly, this teaching accesses all the seventy-eight thousand gateways of the dhāraṇīs. In this regard, there are also ninety-two thousand different types of faculties. From the perspective of the conduct of sentient beings there are also eighty thousand types of physical complexion.11 I know the names of all those physical complexions, differentiated in terms of the particularities of the path. Each of those physical complexions has one hundred names. They have two hundred, three hundred, and up to one hundred thousand different names, and I know all of them. I also know all the different references and names, from those found within the world to those found beyond the buddhafields of the ten directions. In short, through the power of the Thus-Gone One, through the power of the blessings of the thus-gone one King of All Qualities’ Light Rays, I clearly know all the particularities of the different Dharma teachings, as well as all the particular questions and answers related to them.’

“Pūrṇa, the monk Mahāśumata then requested of the Dharma preacher Mahāsthāmaprāpta, ‘Sublime being, later, when you go to villages, cities, and towns, please turn the Dharma wheel that the thus-gone one King of All Qualities’ Light Rays taught. Please grant me my request! I will guard that Dharma and study it.’ [F.179.a]

“Mahāsthāmaprāpta replied, ‘All the monks living today have become lazy and indolent. They are not motivated by virtue, so do not ask for such a thing!’

“Mahāśumata then said, ‘From now on, I will give rise to the extraordinary resolve of engaging in virtue and pursuing that Dharma. I will not be lazy!’

“Pūrṇa, accordingly, when Mahāsthāmaprāpta entered villages, cities, and towns, the monk Mahāśumata supplicated him to expound the authentic Dharma. Then he guarded that Dharma that he had never heard before and studied it attentively. Pūrṇa, at that time, the monk Mahāśumata was venerated and served by many beings. They all said that he was guarding his discipline, that he was wise, and that he possessed the infinite and supreme qualities of erudition. At that time, when the monk Mahāśumata went to villages, cities, and towns, he led many sentient beings to the authentic Dharma. Furthermore, in order to propagate the teachings of the Buddha, he proclaimed the praises of the Dharma preacher Mahāsthāmaprāpta. Pūrṇa, the monk Mahāśumata inspired many beings and caused them to serve, venerate, and protect the Dharma preacher Mahāsthāmaprāpta, in order that they would worship and listen to the sublime Dharma.

“Pūrṇa, the monk Mahāśumata also looked after the Dharma preacher Mahāsthāmaprāpta. Later, when he went to villages, cities, and towns, he explained extensively and through various methods the awakening that the thus-gone one King of All Qualities’ Light Rays had accomplished over the course of countless eons. This teaching was thereby propagated on a vast scale. Pūrṇa, the monk Mahāśumata followed the Dharma preacher Mahāsthāmaprāpta for one hundred years. He constantly asked him questions about the Dharma, and he always received new and different teachings that were never repeated. [F.179.b] Pūrṇa, since the monk Mahāśumata carefully looked after the Dharma preacher Mahāsthāmaprāpta, innumerable sentient beings were introduced to the noble teachings, and all of them were established in the awakening of the buddhas.

“Pūrṇa, the Dharma preacher Mahāsthāmaprāpta who guarded and expounded the sublime Dharma at that time was the bodhisattva Maitreya himself. Do not think that this was someone else. Pūrṇa, furthermore, through the power of the merit gathered by looking after, supplicating, and accompanying the Dharma preacher, after he passed away, the monk Mahāśumata was reborn in the tenth universe in the direction of the nadir, within the field of the thus-gone one known as Supreme Assembly. There he requested that Thus-Gone One to teach the discourse known as Eliminating the Doubts of All Beings. At that time, the Thus-Gone One expressed his approval one hundred thousand times and then taught him the discourse called The Gateway to the Compendium and Source of All Dharma Teachings. As he taught this discourse, countless sentient beings gave rise to the mind set on unsurpassed and perfect awakening, and genuinely engaged in that attitude.

“Pūrṇa, after that when the monk Mahāśumata passed away again, he was reborn in the presence of the thus-gone one called Sumeru, from whom he requested the discourse called The Compendium and Source of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him the discourse called The Gateway to the Compendium and Source of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Then, after he had passed away again, he was reborn in the presence of the thus-gone one called Merurāja, from whom he requested the discourse called The Gateway of All Dharmas. [F.180.a] At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Gateway of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Then, after he had passed away once more, he was reborn in the presence of the thus-gone one called Brahmaghoṣa, from whom he requested the discourse called The Compendium of All Dharmas. At that time, that thus-gone one expressed his approval one hundred thousand times and taught him in detail the discourse called The Compendium of All Dharmas. As he taught this discourse, countless sentient beings became certain to attain unsurpassed and perfect awakening.

“Pūrṇa, the monk Mahāśumata requested many discourses as he came into the presence of all those buddhas, meeting one thus-gone one after another. He saved sentient beings and established them in the state of unsurpassed and perfect awakening. Even if I were to speak for eons or even longer, it would not be enough time to mention the names of all those many buddhas, or to mention all those sentient beings who were established within the state of unsurpassed and perfect awakening. Pūrṇa, indescribable is the number of teachings preserved by the monk Mahāśumata, which were taught to him by those thus-gone ones‍—those buddhas as numerous as the grains of sand in the Ganges river‍—who were present in those worlds or had passed into complete nirvāṇa. Pūrṇa, you should therefore understand that bodhisattva great beings will attain such vast qualities if they contemplate the meaning of previously unheard Dharma teachings.

“Pūrṇa, the monk Mahāśumata who, at that time, received Dharma teachings that he had never heard before from the Dharma preacher Mahāsthāmaprāpta, [F.180.b] and then followed their meaning, was the bodhisattva Kauverdu himself. Do not think that this was someone else. At that time, the monk Mahāśumata guarded the authentic Dharma, received Dharma teachings that he had never heard before, followed their meaning, and did not cling to their words. As a consequence, he came into the presence of many buddhas and received many excellent and profound discourses from them. Due to those previous roots of virtue, he has now requested from me the discourse called The Oceanic Dharma Teaching That Subsumes All Dharma Teachings. I have taught it to him, and countless beings have thereby been greatly benefitted.” At that moment, the Blessed One uttered these verses to explain that point:

“Furthermore, Pūrṇa, bodhisattva great beings should become determined to pursue erudition, and they must form the aspiration to remain in isolated places. Then, they should pursue unsurpassed and perfect awakening one-pointedly and with persistent diligence. In order to abandon anger, they should cultivate love. [F.181.a] In order to abandon desire, they should meditate on repulsiveness. In order to abandon ignorance, they should meditate on dependent origination.

“Pūrṇa, what is the diligence of bodhisattvas? How does a bodhisattva cultivate diligence? Pūrṇa, if you think that, for an eon or for less than an eon, bodhisattvas should constantly cultivate their diligence whenever they are walking or sitting, this is not what is meant by authentic diligence. Even if, for an eon or for less than an eon, bodhisattvas maintain pure discipline, practice austerities, and observe ascetic practices, if they become attached to the objects that they apprehend and so are disconnected from the true nature of phenomena, this is not what is meant by authentic diligence.”

“Blessed One,” asked the venerable Pūrṇa, “what is the authentic diligence of bodhisattvas that is praised by the thus-gone ones and that is not criticized by the wise ones within the world?”

“Pūrṇa,” replied the Blessed One, “(1) take the case of bodhisattvas who hear for the first time a profound discourse related to emptiness, which is utterly free from conceptual marks and in harmony with the ultimate. If, in order to make its meaning clearly understood, without any conflict or contradiction, those bodhisattvas properly listen to it, accept it, read it, recite it, and teach it to others on a vast scale with persistent diligence, this is what is meant by the authentic diligence of bodhisattvas. If bodhisattvas possess this first quality, their progress toward unsurpassed and perfect awakening will be irreversible.

“(2) When they hear profound discourses that they have never heard before, bodhisattvas should clearly understand their meaning. [F.181.b] Such a diligence, free from conflict or contradiction, will be praised by the buddhas and will not be criticized by the wise ones within the world. Therefore, Pūrṇa, bodhisattvas should don the armor that is expressed in these thoughts: ‘I shall reach the depths that worldly beings cannot reach. I will not sink in those places where worldly sentient beings are sinking. I will not perish in those places where worldly sentient beings are perishing. Why is it so? The armor that I wear does not accord with the mundane. I am wearing this armor in order to abandon worldly concerns. I am not wearing this armor to indulge in worldly concerns; I am instead wearing it in order to avoid indulging in worldly concerns. I am not wearing this armor to chase after worldly concerns; I am instead wearing it in order to counteract worldly concerns.’ Pūrṇa, giving rise to such an attitude is known as the authentic diligence of the bodhisattva great beings. If bodhisattvas possess this second quality, their progress toward unsurpassed and perfect awakening will be irreversible.” At that moment, the Blessed One uttered these verses to explain that point:

“Furthermore, Pūrṇa,” continued the Blessed One, “(3) bodhisattvas should also be experts in the five aggregates, twelve sense sources, eighteen elements, and twelve links of dependent origination. If they are experts in the five aggregates, twelve sense sources, eighteen elements, and twelve links of dependent origination, they will realize nonabiding wisdom and will therefore no longer think about or conceptualize anything. Because they no longer think about or conceptualize anything, when they teach the Dharma to sentient beings, all views will be eliminated, and the view of the transitory collection will be overcome. If bodhisattvas possess this third quality, their progress toward unsurpassed and perfect awakening will be irreversible.” At that moment, the Blessed One uttered these verses:

“Furthermore, Pūrṇa,” [F.182.b] continued the Blessed One, “(4) bodhisattva great beings train properly, with discipline and in accordance with the way monastic discipline is taught, without ever letting these trainings decline. How do bodhisattvas train in discipline? Training in all Dharma teachings is referred to as training in the discipline of a bodhisattva. Why is that so? Because, Pūrṇa, bodhisattvas who train in all Dharma teachings will attain omniscience. By understanding Dharma teachings, they will attain nonconceptual insight, and through this nonconceptual insight, they will understand everything. How will bodhisattvas understand everything? They will clearly understand all inner and outer entities.

“Pūrṇa, why do we speak of inner entities? Inner refers to everything in one’s experience to which one can be attached. For example, the inner body arises on the basis of the twelve links of dependent origination, and it exists as a mere label on the relative level. ‘This is an eye,’ ‘This is an ear,’ ‘This is the nose,’ ‘This is the tongue,’ ‘This is the body,’ ‘This is the mental faculty.’ All things called as such are said to be inner. They are called inner because ordinary beings cling to these phenomena. Even though they may say, ‘I will obtain such an eye,’ the eye is devoid of formation. Similarly, even though they may say, ‘I will obtain such an ear, nose, tongue, body, and mental faculty,’ the ears, nose, tongue, body, and mental faculty are all devoid of formation. However, since karmic conditions and ripening manifest there, they are said to be inner. Out of clinging to their particularities, ordinary beings will then say, ‘This is an eye,’ ‘This is an ear,’ ‘This is the nose,’ ‘This is the tongue,’ ‘This is the body,’ and ‘This is the mental faculty.’ All these are said to be inner.

“Furthermore, Pūrṇa, the formation of two things called inner is untrue16 [F.183.a] and deceptive.17 Immature ordinary beings grasp at them, which leads first to appropriation, and then to conflict. Pūrṇa, on the other hand, the thus-gone ones understand these things as they truly are from the very beginning, and therefore do not cling to them. How do the thus-gone ones understand these things as they are, and how do they not cling to them? They are not biased toward these phenomena. In what way are they not biased? They do not develop the bias of thinking, ‘This eye is binding me to saṃsāra.’ They are also not biased toward the absence of an eye. They are also not biased toward the ears, nose, tongue, body, or mental faculty, nor are they biased toward their absence. Why is that so? Because, Pūrṇa, the thus-gone ones do not conceive of such phenomena as being either inner or outer, and this is the reason why they are not biased toward them.

“The thus-gone ones speak the truth, so they say, ‘Monks, an eye is neither self nor other. Why is it so? Because its essential nature cannot be apprehended. What is an eye? To whom does the eye belong? What are the ears, nose, tongue, body, and mental faculty? To whom do they belong? Their essential nature cannot be apprehended.’

“Pūrṇa, if you now carefully investigate the eyes as well as the ears, nose, tongue, body, and mental faculty, you will not cling to or appropriate any of them. Why not? Because, the more one appropriates phenomena, the more one generates suffering; and as a consequence, happiness will vanish. Therefore, Pūrṇa, the more there is clinging to phenomena, the more suffering will be experienced, and someone who experiences suffering will not be able to abandon it. Therefore, Pūrṇa, [F.183.b] this is known as the investigation into the absence of a basis of engagement for the eyes, ears, nose, tongue, body, and mental faculty. Why? Because, Pūrṇa, if there is a basis of engagement, there is also a basis of arising. Therefore, the thus-gone ones say, ‘The eye is empty: it is neither I nor mine; such is naturally the case. Similarly, the ears, nose, tongue, body, and mental faculty are empty: they are neither I nor mine; such being naturally the case, they are devoid of essential nature. This absence of essential nature is beyond formation and disintegration.’ Pūrṇa, this natural state and essential nature always remains the same, whether the thus-gone ones appear or not.

“Even though phenomena arise, the thus-gone ones understand them to be unborn. Therefore, since they speak the truth, the thus-gone ones say, ‘This essential nature always remains the same, whether the thus-gone ones appear or not.’ Pūrṇa, why is it said that phenomena are unborn, and why do we speak of the wisdom of the unborn? Pūrṇa, the sameness of all phenomena is described as the unborn, while the path is referred to as the wisdom of the unborn. The end of suffering is described as the unborn, while the path is referred to as the wisdom of the unborn. The thus-gone ones have said that there are two truths, the relative and ultimate truths. Pūrṇa, the thus-gone ones have said that when they teach about the characteristics of suffering, they point to an absence of characteristics. What is meant by the characteristics of suffering? This points to the characteristics of unconditioned phenomena. The characteristic of the unconditioned is an absence of characteristics, so the wise ones clearly understand that the unconditioned is devoid of characteristics.

“Pūrṇa, [F.184.a] how do the wise ones clearly understand that unconditioned phenomena are devoid of characteristics? They understand that unconditioned phenomena are empty and detached, that they are objects of refuge, that they bring supreme benefits, and that they are beyond torments. Although the wise ones clearly understand unconditioned phenomena in that way, their wisdom is devoid of the conceptual mark of arising. Pūrṇa, since the wise ones have abandoned all conceptual marks, they will reach the supreme, sacred goal, beyond formation and disintegration. Pūrṇa, that which is composed will disintegrate, but that which is not composed cannot disintegrate. The characteristic of that which cannot disintegrate is emptiness. The characteristic of that which cannot disintegrate is signlessness. The characteristic of that which cannot disintegrate is wishlessness. Pūrṇa, the inseparability of being neither composed nor destroyed by anything is known as the characteristic of the indestructible, unsurpassed, and perfect awakening of the thus-gone ones. What is the unsurpassed and perfect awakening of the thus-gone ones? It is the thus-gone ones’ nonapprehension.”

“Blessed One,” asked the venerable Pūrṇa, “what is the thus-gone ones’ nonapprehension?”

“Pūrṇa,” replied the Blessed One, “all phenomena are the thus-gone ones’ nonapprehension.”

“Blessed One, if this were the case, all phenomena would be the awakening of the buddhas!”

“Thus it is, Pūrṇa,” continued the Blessed One. “All phenomena are the awakening of the buddhas, but this awakening itself is not referred to as all phenomena. When it is said that all phenomena are the awakening of the buddhas, [F.184.b] this is a mere designation, expressed on the relative level. It is difficult for lazy people to understand and see this. Why is it so? Because lazy people do not actualize the sameness of phenomena, and those for whom things are not the same are in conflict with the buddhas. Pūrṇa, who are they who do not actualize the sameness of phenomena? Pūrṇa, no worldly beings actualize the sameness of phenomena. The awakening of the buddhas is beyond both sameness and difference. Pūrṇa, I have fully awakened to unsurpassed and perfect buddhahood through this path. Therefore, I have taught in these discourses that all phenomena, from the perspective of true reality, entirely partake of the definitive mode; they are therefore said to have definitely entered the gateway of awakening. Pūrṇa, for this reason, all Dharma teachings18 are said to be awakening.”

“Blessed One,” said the venerable Pūrṇa, “the unsurpassed and perfect awakening of the thus-gone ones is both definite and indefinite. It both relates to and does not relate to letters, words, and phrases. This is truly amazing! Why is it so? Because, Blessed One, by receiving this discourse from you, I have now reached the light of certainty with respect to all Dharma teachings. Blessed One, by reaching the light of certainty with respect to Dharma teachings, I now understand all matters based on a single one, and I also understand each individual matter based on the entirety.”

“Pūrṇa,” said the Blessed One, “the fact that you have penetrated the meaning of all the Dharma teachings of the Buddha in such a swift manner is excellent, excellent! [F.185.a] You should know that this is the consequence of your having attended many buddhas in the past by worshiping them, venerating them, and creating roots of virtue in relation to them, as well as by asking them questions. Pūrṇa, I remember that in the past, in the heavens here in this world, you have heard this discourse from sixty-eight thousand buddhas. Through the power of the causes and conditions formed by the qualities of the roots of virtue of hearing this teaching, you have reached the light of certainty with respect to the Dharma.”

“Blessed One,” asked Pūrṇa, “if it is the case that I have heard this discourse from many buddhas in the past, why is it that I do not have the slightest recollection of unsurpassed and perfect awakening?”

“Pūrṇa,” replied the Blessed One, “I remember that in the past, you gave rise to the mind set on unsurpassed and perfect awakening for an eon, but you later turned away from it and let your motivation deteriorate. Nevertheless, through the causes and conditions generated by that merit, I now proclaim you to be the best among all Dharma preachers here.”

“Blessed One,” Pūrṇa continued, “what kind of nonvirtuous actions did I commit in the past to have turned away from the mind set on unsurpassed and perfect awakening, and to have let my motivation deteriorate after having given rise to it for an eon?”

“Pūrṇa,” continued the Blessed One, “you turned away from unsurpassed and perfect awakening and let your motivation deteriorate because you relied on nonvirtuous friends and because you did not disseminate the sublime Dharma on a vast scale.

“Pūrṇa, if bodhisattvas adopt four attitudes, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed and perfect awakening and having let their motivation deteriorate. What are the four?

“(1) When bodhisattvas rely on evil, nonvirtuous friends, they will abandon the roots of virtue. Those nonvirtuous friends will tell them, ‘What need is there to give rise to the mind set on awakening? [F.185.b] The end of saṃsāra is so far away! Since beings are born in a continuous succession as one of the five types of migrators and experience immeasurable suffering, it is extremely rare to experience the states in which there is freedom. It is extremely rare for buddhas to have appeared, and rare to encounter them. It is extremely rare to develop sincere faith. Even if one has encountered a buddha, it is exceedingly difficult to renounce one’s household and go forth as a monk. For these reasons, do not waste the freedom that you have now! The thus-gone ones have not prophesied that you will awaken to unsurpassed and perfect buddhahood. Your roots of virtue are also uncertain, so you will not reach complete nirvāṇa, and you will continue to circle as one of the five types of migrators.’ Upon hearing those words, these bodhisattvas will become disheartened. They will then turn away from the path of awakening and lose interest in it, out of laziness. Pūrṇa, if bodhisattvas adopt this first attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.

“Furthermore, Pūrṇa, (2) if bodhisattvas have not heard the discourses that conform with the bodhisattva approach, such as the discourses of the Bodhisattva Collection, the discourses on giving rise to the mind set on awakening, the discourses that are compendia on the activities of bodhisattvas, and the discourses that conform with the six pāramitās, they will not practice in accordance with these teachings. Because these bodhisattvas will not train in accordance with such teachings, they will also not understand what is to be followed, what is to be abandoned, what is to be adopted, what is not to be adopted, what is the Dharma of the bodhisattvas, and what is the Dharma of the hearers. Because these bodhisattvas will not be able to understand and discriminate in that way, they will not follow what is proper, [F.186.a] but instead will follow what is improper. Because they will disregard what is proper and follow what is improper, they will turn away from the mind set on the awakening of the buddhas, and they will let their motivation deteriorate. As a consequence, they will become disheartened and lazy, and they will abandon their previous aspirations. Pūrṇa, if bodhisattvas adopt this second attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.

“Furthermore, Pūrṇa, (3) take the case of bodhisattvas who cling to the existence of phenomena, grasp at the self, entertain wrong views, fall into views that hold on to extremes, sink into inappropriate, negative behaviors, and have difficulties correcting these faults. Even if these bodhisattvas hear the profound discourses that conform with the profound ultimate meaning, they will not develop even the slightest sign of trust in those teachings. Instead, they will oppose them and fail to develop a clear understanding of them. If these bodhisattvas then commit wrongdoings that undermine the authentic Dharma, this will create the causes and conditions for them to be reborn within the states where there is no freedom. As a consequence, they will not encounter any buddhas, they will not hear the sublime Dharma, they will not receive instructions from the buddhas, and they will not meet virtuous friends. Because these bodhisattvas will not meet any buddhas, they will not hear the authentic Dharma and will therefore not receive instructions from the buddhas. Because they will not receive instructions from the buddhas, they will not meet virtuous friends and will therefore be disconnected from the states in which there is freedom and instead will take rebirth within the states where there is no freedom. Because these bodhisattvas will be reborn within the states where there is no freedom, they will not connect with virtuous friends but instead will encounter nonvirtuous friends. By following those nonvirtuous friends, they will forget and cast aside their previous commitments, [F.186.b] thereby abandoning the mind set on awakening. By abandoning the vehicle of the bodhisattvas, they will turn away from it. Then, having completely lost the mind directed toward awakening, they will exclusively engage in saṃsāric affairs, and will not accomplish the Dharma related to the conduct of the Great Vehicle. Pūrṇa, if bodhisattvas adopt this third attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.

“Furthermore, Pūrṇa, (4) even if bodhisattvas have heard such discourses, some of them may fail to teach them altruistically to others. Instead they are timid, prefer their own company, or feel miserliness regarding the Dharma, without a wish to teach others. Consequently, they do not attract other beings on a vast scale through the Dharma. Such bodhisattvas will, through the causes and conditions of these nonvirtuous roots, allow their insight and recollection to completely deteriorate. Due to the deterioration of their insight and recollection, they will not read or recite those discourses with others, and they will not be in harmony with others through the Dharma. As a consequence, as soon as they take on new bodies, they will cast aside the mind set on awakening and forget about the bodhisattva attitude. Pūrṇa, if bodhisattvas adopt this fourth attitude, they will become followers of the Hearers’ Vehicle after having turned away from unsurpassed awakening.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Pūrṇa,” continued the Blessed One, “if bodhisattvas possess four qualities, they will not turn away from the mind set on awakening and will not let their roots of virtue deteriorate, in accordance with their dedication prayers. What are the four? (1) Bodhisattvas accomplish their aims by carefully observing pure discipline, (2) they are mindful and possess insight, (3) they strive with a diligent attitude and do not succumb to laziness, and (4) they acquire an excellent wealth of erudition and develop their insight. Pūrṇa, if bodhisattvas possess these four qualities, they will not turn away from the mind set on awakening and will not let their roots of virtue deteriorate, in accordance with their dedication prayers.” At that moment, the Blessed One uttered these verses to explain those points clearly:

“Furthermore, Pūrṇa, if bodhisattvas possess four qualities, this will help them reach awakening. What are the four? (1) Guarding their discipline is a quality that helps them reach awakening, (2) cultivating patience is a quality that helps them reach awakening, (3) developing their diligence is a quality that helps them reach awakening, and (4) erudition is a quality that helps them reach awakening. Pūrṇa, these four qualities are known as aids for reaching awakening.” At that moment, the Blessed One uttered these verses to explain those points clearly:

“Furthermore, Pūrṇa, if bodhisattva great beings possess another four qualities, they will obtain a perfect physical appearance, perfect enjoyments, and a perfect retinue. [F.188.a] They will never be born within the evil, nonvirtuous states in which there is no freedom. They will always encounter the buddhas and will always be highly praised by them. What are the four qualities?

“(1) Bodhisattvas do not manifest any aggression and do not harm any sentient being, because they cultivate love. Pūrṇa, how is it that bodhisattvas do not manifest any aggression and do not harm any sentient being because they cultivate love? When bodhisattvas cultivate love, they do so with the intention of protecting sentient beings. Therefore, when they perceive the physical or mental suffering of sentient beings, they think, ‘Through persistent diligence, I will liberate these beings from their saṃsāric sufferings and bring them happiness. Through my guidance, I will free them from their sufferings in saṃsāra!’ Having given rise to such an attitude, they then diligently train in the six perfections‍—the perfections of generosity, discipline, patience, diligence, concentration, and insight. Pūrṇa, bodhisattvas gain mastery over the six perfections through the perfection of insight. What is the perfection of insight of bodhisattvas? How do they develop persistent diligence through the perfection of insight?

“Pūrṇa, bodhisattvas reflect and investigate in this way: ‘What are the phenomena called I and mine?’ When they reflect and investigate in that way, they realize, ‘I cannot find any phenomenon that could be called I or mine.’ In this way they conclude that there is neither I nor mine to be found within phenomena. Since bodhisattvas are free from clinging to I and mine, they clearly understand that bodies are empty; and therefore they conclude that, since bodies are empty, [F.188.b] sentient beings are also empty. Why? Because they think that, if even the phenomena they had believed to be I and mine are empty, then it goes without saying that the same applies to sentient beings. Since bodhisattvas are free from clinging to I and mine, they will therefore know that sentient beings are empty. Since sentient beings are empty, bodhisattvas will know that the aggregate of form is also empty. Since the aggregate of form is empty, they will know that the aggregates of feeling, perception, formations, and consciousness are also empty. Since bodhisattvas are free from clinging to I and mine, they will know that bodies are empty. Since bodies are empty, they will know that sentient beings are also empty. Since sentient beings are empty, they will know that the aggregates are also empty. Since the aggregates are empty, they will know that the elements of earth, water, fire, wind, space, and consciousness are also empty. They will conclude that the earth element is empty of the characteristics of the earth element, and that the elements of water, fire, wind, space, and consciousness are also empty of their respective characteristics. Thus they will understand that the elements are devoid of agent and action, that there is also no awakening, and that something devoid of agent must be empty.

“Pūrṇa, since these bodhisattvas have abandoned clinging to I and mine, they will know that bodies are emptiness. Since bodies are empty, they will know that sentient beings are also emptiness. Since sentient beings are empty, they will know that the aggregates are also emptiness. Since the aggregates are empty, they will know that the elements are also emptiness. Since the elements are empty, they will know that the sense sources are also emptiness. Since the sense sources are empty, they will know that the characteristics of the sense sources are also empty, and that the sense sources are devoid of agent and action. They will then conclude that something devoid of agent and action is empty.

“Pūrṇa, in that manner, bodhisattvas perceive all phenomena as being emptiness. [F.189.a] When they perceive all phenomena as being empty, they do not view any phenomenon as essentially being a basis for developing anger. Pūrṇa, this is known as the great love of the bodhisattva great beings, the love that knows that bodies are empty, the love that knows that sentient beings are empty, and the love that knows that the aggregates, sense sources, and elements are empty. Such a cultivation of love is known as the cultivation of love that understands the emptiness of all phenomena. Pūrṇa, it is also known as the cultivation of the great love of bodhisattvas.

“With a mind free from clinging to I and mine, bodhisattvas give rise to a resolute aspiration to reach unsurpassed and perfect awakening. Since they have developed great compassion for sentient beings, they don the great armor in order to induce an understanding of the true characteristics of phenomena in those who do not understand them. This is known as the great compassionate conduct of bodhisattvas. Since they think, ‘I will protect them,’ this is known as love. Since they think, ‘I will guide them,’ this is known as compassion. Bodhisattvas who possess such a great love are the protectors, refuges, supports, havens, and saviors of sentient beings. Therefore, bodhisattvas should cultivate such great love. This freedom from attachment and aggression toward sentient beings is known as the bodhisattvas’ angerless love for empty sentient beings.

“Pūrṇa, when bodhisattvas are introduced to the absence of arising and ceasing of phenomena by means of love, freedom, and emptiness, that is known as the bodhisattvas’ cultivation of great love. Bodhisattvas who completely realize phenomena in this way will never be harmed by Māra [F.189.b] or by his entourage. Bodhisattvas who possess this first quality sever the fetters that obscure all excellent qualities. Because they sever the fetters that obscure such qualities, they will attain all the perfections of sameness.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Furthermore, Pūrṇa, (2) bodhisattva great beings worship the reliquaries of the thus-gone ones with persistent diligence. They respectfully offer them flowers, perfumes, garlands, ointments, fragrant powders, parasols, flags, and music, as well as various other kinds of excellent offerings. Bodhisattvas who possess this second quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly:

“Furthermore, Pūrṇa, (3) bodhisattva great beings always diligently worship the Dharma. What is meant by Dharma? And how do they worship the Dharma? Dharma refers to the four applications of mindfulness, four relinquishments, four bases of miraculous displays, five faculties, five powers, seven limbs of awakening, eight limbs of the noble path, four concentrations, tranquility, insight, knowledge, liberation, three doors of liberation, wisdom of exhaustion, and unborn wisdom. How do they worship the Dharma? Worshiping the Dharma consists in aspiring for the Dharma without contradicting it, by practicing and following the teachings in accordance with the way they are taught, and perfectly accomplishing them with diligence. Furthermore, Pūrṇa, when we say, ‘worshiping the Dharma,’ Dharma refers to such discourses, and worshiping the Dharma consists in trusting them, contemplating them, analyzing them, following them, and not contradicting them. Bodhisattvas who possess this third quality will achieve all excellent qualities.” At that moment, [F.190.b] the Blessed One uttered these verses to explain this clearly:

“Furthermore, Pūrṇa, (4) bodhisattva great beings worship the noble assemblies of thus-gone ones with intense diligence by offering them flowers, perfumes, garlands, fragrant powders, ointments, parasols, victory banners, flags, clothing, food, drinks, bedding, medicines, other necessities, temples, gardens, promenades, bathing ponds, wells, and servants, as well as various other kinds of offerings. Bodhisattvas who possess this fourth quality will achieve all excellent qualities.” At that moment, the Blessed One uttered these verses to explain this clearly: