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ENT0814 [No. 813] - Toh 207
The Strength of the Elephant
Hastikakṣya
佛說象腋經
Translated by the Buddhavacana Translation Group
The Strength of the Elephant
[F.95.a][F.95.b]
1.1
Homage to all buddhas and bodhisattvas.
1.2
Thus did I hear at one time. The Blessed One was dwelling on Gṛdhrakūṭa Mountain together with a large saṅgha of monks comprised of five hundred monks as well as sixty thousand bodhisattvas who were all renowned,21 had attained the dhāraṇīs, possessed unobstructed eloquence, taught the Dharma of nonduality, and displayed inconceivable miraculous powers. They included the bodhisattva great beings Perseverant Beyond Compare and Wise; Essence of the Splendor of Overwhelming Sound, Blossom of the Four Jewels; Light Beam of Great Lightning; Seeing Beyond Extremes and Transcending All Sensory Objects; Lofty Like Mount Meru’s Summit; Gladdened with Supreme Joy; Light Vanquishing with Undefiled Forces; Reaching the Far Shore of Definitive Meaning to Fulfill Beings’ Aspirations; Possessing Vajralike Solidity; Beyond All Utterances, Speech, and Sounds; Voice More Majestic Than Brahmā’s; Overcoming Fears with Words of Renown; Accumulation of All Precious Roots of Virtue; and the bodhisattva great being Youthful Mańjuśrī. These and other such bodhisattvas in attendance were sixty thousand in number.
1.3
In the afternoon, the venerable Śāradvatīputra, after arising from inner absorption, approached the Blessed One who at that time was sitting in front of another tree, immersed in the absorption known as accomplishment of perfect peace. From afar, the venerable Śāradvatīputra saw the Blessed One, who was peaceful. He quickly gathered some grass and sat down mindfully to one side with his legs crossed and back straightened. [F.96.a] As soon as he sat there, thoughts arose in his mind, such as: “How marvelous are the Tathāgata’s perfectly peaceful behavior, happiness, and bliss! Happy are the beings who realize that all phenomena naturally rest in the state of absorption!”
1.4
The Blessed One, perceiving and understanding this, emerged from his concentration and made the sound of clearing his throat. Hearing the Blessed One clear his throat, the venerable Śāradvatīputra became filled with joy and inspiration, and walked toward where the Blessed One was sitting. When he arrived in the Blessed One’s presence, he prostrated to him in amazement and uttered the following verses:
1.5
“In the way I accept that phenomena are empty,
Those who neither conceptualize beings
Nor ever conceptualize phenomena
Remain in the world in absorption.
1.6
“Never ever looking at the confusion of beings,
And considering phenomena to be just like space,
Happy are those who believe in the illusory nature
And do not hold the view of a self.
1.7
“Happy are those who do not focus on any conception,
Such as ‘these are beings’ or ‘these are not beings,’
Who have no conception of any being,
And do not hold the view that there are beings.
1.8
“Happy are those who are not attached to any conception of a substantial whole,
Who are without the deluded conception of a substantial thing,
Who neither cause things to arise nor to remain,
And who are without the view of a soul.
1.9
“Happy are the wise ones who do not differentiate among beings,
Who do not contradict the domain of truth,
Who eliminate all conceptions of personhood,
And who do not think in terms of dichotomies.
1.10
“Happy are those who always maintain generosity and discipline,
Neither forming the concept of miserliness
Nor fixating on the notion of accumulation,
And who remain free of moral conceit. [F.96.b]
1.11
“Happy are those who excel in the qualities of endurance and determination,22
Who are free from the notion of conflict,
Who are neither zealous nor lazy,
And who have no preconception concerning patience.
1.12
“Happy are those who are not fixated on concentration and stability,23
And yet do not think about distractions—
Who understand the qualities of meditative equipoise
And have no preconceptions about concentration.
1.13
“Happy are those who are free from preconceptions about anything,
Who have no insight regarding anything and yet are not under the sway of ignorance,
Who are neither learned nor deluded,
And who have no preconceptions about wisdom.
1.14
“Happy are those who dwell in a city as if in retreat,
Who treat them equally, with similar conceptions of both—
Who do not disparage city life
But also do not idealize retreat.
1.15
“Happy are those practice alms-begging as a householder
Without any preconception about this alms-begging.
Without entertaining thoughts such as ‘I am a mendicant,’
They have no preconceptions about alms-begging.
1.16
“Happy are those who pick up refuse-rags
And wear them on their body.
They do not think ‘I have miserable clothing,’24
And they do not put down others.
1.17
“Happy are those who wear nothing but the three Dharma robes
Approved by the Buddha and praised by the sugatas,
Yet do not think ‘I am fearless,’
And remain without pride.
1.18
“Happy are those who teach the supreme and sacred Dharma
In which there is neither self nor being.
They do not even think ‘I am a master teacher,’
But they also do not amount to nothing.
1.19
“Happy are those who are free from preconceptions regarding any virtue,
Who do not conceive of anything as an essence or a substance,25
Who do not think of anything as virtuous or nonvirtuous,
But who do not behave in a dualistic way.
1.20
“Happy are those who stand but have no preconception about standing,
Who sit but have no preconception about sitting,
Who at all times cultivate diligence as they move about
And remain without mental elaboration.
1.21
“Happy are those who are free from preconceptions about abiding or non-abiding,
Who do not conceive of some special knowledge as the state of peace, [F.97.a]
Who make no distinction between tathāgatas and non-Buddhists,
And who are without assumptions about what is “the best.”
1.22
“Happy are those for whom there is neither number nor enumeration,
Who do not disregard equality that is like the expanse of space,
Who do not think of themselves and others as distinct,
And who have no special achievements.
1.23
“Happy are those who appear as an illusion and behave as if in a dream,
Who resemble optical illusions but are not deluded,
Who are active in the worlds like reflections of the moon in water,
And who do not strive in any way.
1.24
“Happy are the beings who are wise and behold the ultimate,
Who understand that names and conventions have no essence,
Who realize that phenomena are in the state of peace,
And who remain unbound by the range of conceptual signs.”
1.25
Thereupon the Blessed One congratulated the venerable Śāradvatīputra: “Śāradvatīputra, supreme is this teaching that engages in this way in the profound wisdom! It is excellent, excellent! Therefore, Śāradvatīputra, assemble all the monks and bodhisattvas abiding in inner absorption on this Gṛdhrakūṭa Mountain, as many as there may be.”
“Blessed One,” replied Śāradvatīputra, “I would prefer not to do so. Why? Because elephants are difficult to please.”
1.26
At that very moment, the Blessed One emitted light rays from his body and he summoned the bodhisattvas abiding in infinite world systems. They reached the place where the Blessed One was residing on Gṛdhrakūṭa Mountain and hovered in the sky. All the monks and bodhisattva great beings who had been abiding in inner absorption also arrived where the Blessed One was residing, as did hundreds of thousands of beings from the great city of Rājagṛha.
1.27
Then the Blessed One, knowing that all were present in the assembly, looked at the face of Youthful Mańjuśrī [F.97.b] and smiled. At that moment, Youthful Mańjuśrī rose from his seat, draped his robe over one shoulder, and knelt on his right knee. He bowed in the direction of the Blessed One with joined palms and asked him, “As the tathāgatas, the worthy ones, the complete and perfect buddhas do not smile without causes and conditions, what are the causes for your smile, what are the conditions for it?”
The Blessed One replied to Youthful Mańjuśrī, “Mańjuśrī, ten thousand buddhas have expounded the Dharma discourse known as ‘Like the Strength of the Elephant’ on this Gṛdhrakūṭa Mountain.”
1.28
When the venerable Ānanda heard what the Blessed One had said, he swiftly rose from his seat, draped his robe over one shoulder, and knelt on his right knee. He bowed in the direction of the Blessed One with joined palms and made this request: “Blessed One, it would be excellent if you could now teach me this Dharma discourse known as ‘Like the Strength of the Elephant.’ Sugata, it would be excellent if you could explain this to me. It is rare nowadays to hear a Dharma discourse that would cause you, Blessed One, to smile upon seeing the face of Youthful Mańjuśrī. Such a Dharma discourse must be wonderful. It must be as profound as it seems to be.”
1.29
“Ānanda,” replied the Blessed One, “you are indeed skilled in the practice of discernment and your analysis is excellent, excellent. Therefore, Ānanda, listen very well and keep this in mind. I will explain it to you.”
“Excellent, Blessed One,” the venerable Ānanda agreed, and he listened as requested.
1.30
The Blessed One made a sign to Youthful Mańjuśrī in order to have him make inquiries about this Dharma discourse. Consequently, Mańjuśrī thought to himself, “I will ask the Tathāgata [F.98.a] what is this profound discourse that is not within the realm of hearers, solitary realizers, or bodhisattvas who have fallen into conceptual signs.” After Youthful Mańjuśrī had reflected upon this, he proposed, “If the Blessed One is giving me this opportunity to make inquiries so that the questions can be answered, then I will pose questions on various topics to the Blessed One, the tathāgata, the worthy one, the complete and perfect Buddha.”
“Since everyone in this assembly has come together, Mańjuśrī, ask whatever you wish,” the Blessed One replied.
1.31
Mańjuśrī then asked the following: “Blessed One, how do bodhisattvas accomplish all their activities while also maintaining all virtuous qualities? How do they both remain in all buddhafields like the moon’s reflections in water, and also fully ripen countless beings?”
1.32
“Mańjuśrī,” replied the Blessed One, “your concise and meaningful questions are excellent, excellent! Listen attentively to this detailed explanation I will give you and keep it in mind.”
“Blessed One, I will do so,” answered Youthful Mańjuśrī, and he listened as requested.
1.33
The Blessed One then gave the following reply: “Mańjuśrī, if bodhisattvas possess six qualities, they will completely accomplish their tasks and also maintain all virtuous qualities. What are these six? If bodhisattvas practice generosity, then although they are benefactors who let go of all their possessions, they do not regard themselves as having completely reversed miserly behavior. Although they observe discipline, they not consider themselves as being beyond actions that result from inferior discipline. Although they possess patience and determination, they do not regard themselves as being free from behavior based on malicious thoughts. [F.98.b] Although they cultivate diligence, they do not exert themselves bodily or mentally. Although they are skilled in all concentrations, liberations, absorptions, and all meditative states, they are not stuck in a one-pointed mental state. Although they exist within the domain of insight, they regard themselves as not being fully liberated from transmigration. Mańjuśrī, if bodhisattvas possess these six qualities, they completely accomplish their tasks and also maintain all virtuous qualities.
1.34
“Mańjuśrī, if bodhisattvas possess another six qualities, they can accomplish their tasks, and also maintain all virtuous qualities. What are these six? Bodhisattvas assume the state of a hell being while at the same time experiencing the qualities of the higher realms. They assume the state of an animal, while at the same time experiencing the great extent of human qualities. They assume a birth in the lower castes,26 while at the same time experiencing the pleasures of a cakravartin’s kingdom. They manifest within all modes of existence, while at the same time experiencing the activities associated with a specific realm. They are skilled in going to all buddhafields, while at the same time not moving from their location. They neither come nor go, and yet appear in all buddhafields like the moon’s reflections in water. They speak all languages yet do not mix them up. Mańjuśrī, if bodhisattvas possess these six qualities, they completely accomplish their activities and also maintain all virtuous qualities.”
1.35
“Blessed One,” Youthful Mańjuśrī inquired, “how do bodhisattvas assume the state of a hell being while at the same time experiencing the qualities of the higher realms?”
“Mańjuśrī,” replied the Blessed One, [F.99.a] “bodhisattva great beings assume the state of a hell being by entering the absorption known as great lotus, while at the same time experiencing all the joys of the gods, including the most subtle of them. For their part, hell beings perceive these bodhisattvas as hell beings because they are themselves hell beings. Through this appearance, bodhisattvas expound the Dharma to those denizens of the hell who have the potential to be extricated from the hells. They completely liberate many thousands of beings from the hells. Thus, Mańjuśrī, bodhisattvas assume the state of a hell being while at the same time experiencing the state of the higher realms.”
1.36
“Blessed One,” asked Mańjuśrī, “how do bodhisattvas assume the state of an animal, while at the same time experiencing the great extent of human qualities?”
“Mańjuśrī,” replied the Blessed One, “bodhisattvas assume the state of an animal by entering the absorption known as settling in complete peace, and without experiencing any impairment to their mental faculties, they experience the great extent of human qualities. Through this appearance, they explain the Dharma to beings that have become animals and so establish many thousands of beings in the Dharma. Thus, Mańjuśrī, bodhisattvas experience the condition of an animal while at the same time experiencing the great extent of human qualities.”
1.37
“Blessed One,” asked Mańjuśrī, “how do bodhisattvas embrace a birth in the lower castes, while at the same time experiencing the pleasures of a cakravartin’s kingdom?”
The Blessed One replied, “Mańjuśrī, in order to do this, bodhisattvas enter the absorption known as subduing and illuminating. By means of this absorption, which is conquering and illuminating, they embrace a birth in the lower castes, while at the same time experiencing the pleasures of a cakravartin’s kingdom. [F.99.b] Through these skillful means, they establish many thousands of beings in the Dharma. Thus, Mańjuśrī, bodhisattvas embrace a birth in the lower castes, while at the same time experiencing the happiness of a cakravartin’s kingdom.”
1.38
“Blessed One,” asked Mańjuśrī, “how do bodhisattvas both manifest within all modes of existence and also experience the activities of one specific realm?”
The Blessed One replied, “Mańjuśrī, in order to do this, they enter the absorption known as particular display illuminating the abandonment of all activities. Abiding in that absorption, they both manifest within all modes of existence and also experience the activities of one specific realm. In this way, Mańjuśrī, bodhisattvas manifest within all modes of existence while experiencing a particular realm.”
1.39
“Blessed One,” asked Mańjuśrī, “how do bodhisattvas excel in going to all buddhafields while at the same time not moving from their location? Although they neither come nor go, how do they appear in all buddhafields in the same way the moon is reflected in water?”
The Blessed One replied, “Mańjuśrī, in order to do this, bodhisattvas enter the absorption known as conquering all forms. Then, abiding in that absorption, they at once manifest their bodies throughout the world systems of the ten directions, without moving from their location, without going or coming. By remaining in equanimity, they see the Buddha, the Blessed One, and hear the Dharma. Thus, Mańjuśrī, bodhisattvas excel in being reborn in all buddhafields while at the same time not moving from their location. They neither come nor go, and yet they appear in all buddhafields in the same way the moon is reflected in water.”
1.40
Mańjuśrī then asked, “Blessed One, how can bodhisattvas speak all kinds of languages [F.100.a] and yet not mix them up?”
“Mańjuśrī, replied the Blessed One, “bodhisattvas possess the dhāraṇī known as infinite recitation. As a result of that, they can engage with the infinite thoughts of the minds of beings, understand infinite languages, and comprehend infinite individual ways of being. By possessing this dhāraṇī, they both speak all languages and also do not mix them up. Thus, Mańjuśrī, bodhisattvas speak all languages and yet do not mix them up.”
1.41
Mańjuśrī then inquired further: “Blessed One, the bodhisattvas’ skillful means are difficult to manifest. Nonetheless, Blessed One, how should this Dharma discourse be understood by the bodhisattvas who wish to understand it?”
“Mańjuśrī,” replied the Blessed One, “those bodhisattvas who wish to understand this Dharma discourse should understand it to be like space.”
1.42
“How is it like space, Blessed One?” asked Mańjuśrī.
“Mańjuśrī,” replied the Blessed One, “it may be illustrated as follows: Space is not desirous, nor angry, nor ignorant. Likewise, no phenomenon is desirous, angry, or ignorant. It may be illustrated as follows: Space is not the excellence of generosity, and so forth, up to and including the excellence of insight. Likewise, no phenomenon is the excellence of generosity, and so forth, up to and including the excellence of insight. It may be illustrated as follows: Space is not something to be realized, nor is it something to be abandoned. Likewise, no phenomenon is something to be realized or abandoned. It may be illustrated as follows: Space is not something to be cultivated, nor is it something to be actualized. Likewise, no phenomenon is something to be cultivated or actualized. [F.100.b] It may be illustrated as follows: Space is not obscurity, nor is it light. Likewise, no phenomenon is obscurity or light. It may be illustrated as follows: Space is not something to be apprehended. Likewise, no phenomenon is something to be apprehended. It may be illustrated as follows: Space is not a destination attained either through the genuine path or through a bad path. Likewise, no phenomenon is a destination attained, either through the genuine path or through a bad path. It may be illustrated as follows: Space is not a destination attained through the Hearers’ Vehicle, the Solitary Realizers’ Vehicle, or the Great Vehicle. Likewise, no phenomenon is a destination attained through the Hearers’ Vehicle, the Solitary Realizers’ Vehicle, or the Great Vehicle. It may be illustrated as follows: Space is not an agent that reflects or knows. Likewise, no phenomenon is an agent that reflects or knows. It may be illustrated as follows: Space is not an agent that accepts or rejects, nor is it an object to be accepted or rejected. Likewise, no phenomenon is an agent that accepts or rejects, nor is it an object to be accepted or rejected. It may be illustrated as follows: Space cannot be defiled by anything whatsoever. Likewise, no phenomenon belonging to supreme nirvāṇa can be defiled in any possible way. Thus, it will neither be assuaged nor pacified. It may be illustrated as follows: Space is not an abode because it is not abiding, nor does it abide, waver, or vacillate. Likewise, bodhisattvas should regard each and every phenomenon as abiding in non-abidingness. Having correct understanding, they do not vacillate, waver, abide, or cause anything to abide. [F.101.a]
1.43
“Mańjuśrī, since the nature of all phenomena is like this, those who wish to see the Tathāgata hold a mistaken view. Those who view this as mistaken27 have correct understanding. For those who have correct understanding, generosity has neither great result nor great benefit. Those for whom generosity has neither great result nor great benefit are objects of generosity in the world. For those who are objects of generosity in the world, there is no karmic ripening from generosity. Those for whom there is no karmic ripening from generosity have perfected non-conception. Those who have perfected non-conception will quickly attain the acceptance that all phenomena do not arise.”
1.44
As sixty arrogant monks in the assembly heard this teaching, they thought to themselves, “This is the path of confusion. Even the Tathāgata teaches the path of confusion. It is as follows: Some non-Buddhists also teach these words. Since the Tathāgata teaches these words too, his speech is comparable to those of some non-Buddhists, such as Kaśyapa, Maskari Gośāliputra, Ajita Keśakambalī, Sańjayi Vairattīputra, Kakuda Kātyāyana, and Nirgrantha Jńatiputra.”
1.45
The Blessed One read the thoughts of these sixty arrogant monks, and he remarked to Youthful Mańjuśrī, “Thus, Mańjuśrī, if the Dharma I have expounded is comparable to what those other non-Buddhists teach, then those non-Buddhists do not understand the Dharma taught by the Tathāgata.”
1.46
After the Blessed One had spoken these words, the arrogant monks became very distressed, depressed, displeased, and dejected. Still not understanding this Dharma exposition, they rose from their seats and left. Then the venerable Śāriputra asked these monks, “Venerable ones, where are you going?” [F.101.b]
“Venerable Śāriputra,” they answered, “we do not seek this Dharma exposition.”
1.47
“Venerable ones,” Śāriputra replied, “you should know that the Tathāgata is teaching in these ways with an intention. Therefore, stay for a while until you ask the Tathāgata what his intention was when he taught in these ways.”
1.48
After hearing the venerable Śāriputra’s words, the monks went back to their seats. At that point, the venerable Śāriputra made this request: “Blessed One, in order to clarify these monks’ doubts, I beseech you to explain what the intention of the Tathāgata was when he taught in these ways.”
1.49
“Śāriputra, what do you think?” asked the Blessed One. “Would monks whose minds are liberated from defilements with no further appropriation become apprehensive, frightened, or terrified by any sound?”
“No, Blessed One, they would not,” answered Śāriputra. “Monks who see the truth do not become apprehensive, frightened, or terrified by any sound. What need is there to mention those monks whose minds are liberated from defilements with no further appropriation!”
1.50
“Śāriputra,” continued the Blessed One, “in the present case, some foolish persons have investigated unreal phenomena and have become and remain exceedingly proud.”
1.51
Śāriputra then made this request: “I beseech the Blessed One to expound a teaching that, when heard, will remove the doubts of all those present in this assembly.”
1.52
“Śāriputra,” said the Blessed One, “those who see the Tathāgata as a dream and an illusion see him truly. Those who truly see him do not conceive of the Tathāgata in terms of truth, essence, substance, a real entity, or a partless whole. Those who do not conceive of the Tathāgata in terms of truth, essence, substance, a real entity, or a partless whole regard all constructs as false. [F.102.a] Those who see all constructs as false know all phenomena to be mistaken. The Tathāgata has taught that all those who know every phenomenon to be mistaken have perfected the view of mistakenness. They also understand that all those who have resorted to views are mistaken. This is why some are referred to as holding a mistaken view. Śāriputra, according to this discourse, those who wish to view the Tathāgata are referred to as holding a mistaken view. Śāriputra, some view the Tathāgata’s body unerringly. But those who understand the Tathāgata’s body as mistaken have no conception of the Tathāgata. Śāriputra, those who know this to be mistaken see the Tathāgata.”
1.53
“Blessed One, how have those who view this as mistaken correctly understood?” asked Śāriputra.
The Blessed One replied, “Śāriputra, ordinary beings discriminate and conceptualize, examine and analyze, reveal and thoroughly reveal, rely and dwell, accept and reject. They embrace the view of a self, a being, a life, and a person, and they cling to the belief in ‘I’ and are attached to the belief in ‘mine.’ They conceive their conduct, knowledge, movements, and conceptual elaborations along these lines. They understand these things, which do not actually exist, in just this way. Śāriputra, the word nonexistent is a designation for what is unreal. That which is unreal is a lie. The word lie is a designation for what is false. Those who see how mistaken are those beings who believe in the unreal are said to have discerned reality. Śāriputra, according to this very explanation, those who see this as wrong have correct understanding.”
1.54
“Blessed One,” Śāriputra asked, “in what way do those with correct understanding neither reap great result nor receive great benefit when they are generous?” [F.102.b]
“Śāriputra,” replied the Blessed One, “for those who have correct understanding through this approach, generosity is directed toward nirvāṇa. It flows and has flowed into nirvāṇa, and it will culminate in nirvāṇa. However, nirvāṇa is neither a small nor a great result, neither a small nor a great benefit. Why? Because nirvāṇa is free from all results and is therefore neither a designation nor an object of designation.”
1.55
“Well then, Blessed One,” asked Śāriputra, “how did the Tathāgata teach the particular advantages of infinite virtuous qualities with respect to nirvāṇa that does not exist for designation?”
“Śāriputra,” replied the Blessed One, “the Tathāgata taught particular advantages of infinite virtuous qualities with respect to nirvāṇa, even though it does not exist for designation, in order to inspire beings subject to the world of birth who assert selfhood, beings, life forms, and persons. However, Śāriputra, one should not consider noble beings to be those who engage in generosity, but rather those who are free from attachment and who turn away from generosity. Śāriputra, it may be illustrated as follows: When farmers have planted barley seeds in a field, husks, stalks, and leaves are produced from the barley. In that case, Śāriputra, do you think that the husks, stalks, and leaves are the fruits produced by the actions of those farmers?”
“No, Blessed One, I do not,” Śāriputra replied.
1.56
“Śāriputra,” continued the Blessed One, “it may be illustrated as follows: It is on account of the barley itself—namely, those barley seeds planted by the farmers—that the husks, stalks, and leaves are produced, as well as other ears of barley. Likewise, when noble beings practice generosity, great resources come to them with little difficulty. In addition, all fruits resulting from craving for the exhaustion of afflictions wither. [F.103.a] It may be illustrated as follows: Those who want barley think, ‘This is not the fruits of these barely seeds, nor is this the ears of barley produced by those seeds.’ As a consequence, they are neither pleased by the husks nor delighted by the stalks and leaves. Likewise, it should not be taught that practicing generosity in the field of the unconditioned gives a result that is conditioned. Śāriputra, according to this discourse, generosity brings neither great result nor great benefit for those who have correct understanding.”
1.57
“Blessed One,” asked Śāriputra, “how can those noble beings be objects of generosity in the world when their generosity yields neither great result nor great benefit?”
“Śāriputra,” replied the Blessed One, “generosity will not arise for those who do not conceive of results as great or small. Those for whom generosity does not arise will become objects of generosity in the world with its gods. In that case, Śāriputra, the practice of generosity in the inexhaustible field of generosity neither becomes a flower nor turns into a fruit. Thus, according to this discourse, Śāriputra, those for whom there is neither a great result nor a great benefit when they are generous are objects of generosity in the world.”
1.58
“Blessed One, why does generosity not ripen for those who are objects of generosity in the world?” asked Śāriputra.
“What do you think, Śāriputra?” the Blessed One asked in return. “Is the generosity that culminates in nirvāṇa subject to karmic ripening?”
1.59
“No, Blessed One, it is not,” Śāriputra replied. “Blessed One, if the generosity that culminates in nirvāṇa were subject to karmic ripening, noble beings would not be distinguished as being unconditioned.”
“Excellent, Śāriputra, excellent,” said the Blessed One. “According to this discourse, generosity does not entail karmic ripening for those who are objects of generosity in the world.”
1.60
Śāriputra then asked, “Blessed One, how have those for whom generosity does not ripen perfected non-conception?” [F.103.b]
“What do you think, Śāriputra?” the Blessed One asked in return. “Do those who know the very nature of all phenomena exist? Or, do they not exist?”
1.61
“Blessed One,” answered Śāriputra, “those who understand the very nature of all phenomena understand the very nature of illusions. Blessed One, this nature is nonexistent. It does not exist. Why? Blessed One, you taught that all phenomena have an illusory nature. That which is like an illusion is nonexistent. Those who understand the very nature of all phenomena have no conceptions. Why? Because nothing, no actual phenomenon whatsoever, is perceived by them.”
1.62
“Excellent, Śāriputra, excellent,” said the Blessed One. “It is just like that. Śāriputra, if some phenomena were substantially or truly existent, beings would not attain nirvāṇa, even in the future. Śāriputra, it is precisely because all phenomena are unreal, nonexistent, and insubstantial that beings as numerous as the grains of sand in the river Ganges have attained nirvāṇa. Yet, because beings do not exist, there is nothing at all related to those beings that is brought to an end. Therefore, Śāriputra, whoever neither apprehends the conception of the nonexistence of all beings, nor the beings themselves, has perfected non-conception. Śāriputra, according to this discourse, those for whom there is no ripening of generosity have perfected non-conception.”
1.63
“Blessed One,” asked Śāriputra, “how will they swiftly accept the non-arising of all phenomena through this conception of having perfected non-conception?”
“Śāriputra,” replied the Blessed One, “those who have directly realized nonexistence understand this. But what is nonexistence? The term nonexistence pertains to the metaphysical views of self, beings, life force, and persons, as well as the views of nihilism and eternalism. The term nonexistence pertains to the conceptions of Buddha, Dharma, Saṅgha, and nirvāṇa. [F.104.a] No matter how much one applies one’s mind, practices, understands, acts, or speculates, all this is nonexistent. Therefore, Śāriputra, those who are in this way completely free from such incorrect reifications understand. According to this discourse, Śāriputra, those who have perfected non-conception will quickly accept that all phenomena do not arise.”
1.64
When this exposition of the teaching was being presented, forty-two thousand bodhisattvas accepted that all phenomena do not arise. Six thousand male lay vow holders set their minds on unsurpassable, complete, and perfect awakening. Thirty-six thousand sons of the gods gained the realization of wisdom. As for the sixty exceedingly proud monks, their minds became liberated from defilements with no further appropriation.
1.65
With minds free from defilements, these sixty arrogant monks spoke the following words in unison: “Blessed One, from this day forth, we shall become renunciants who follow the six teachers. From this day forth, our teacher is no longer the Buddha and we shall rely neither on the Dharma nor on the Saṅgha. From this day forth, we shall be proponents of the nonexistence of action, causation, karma, karmic ripening, and moral conduct.”
1.66
At that moment, several thousand beings in the assembly thought to themselves, “These monks have thus become proponents of such untruths! Will they now give up the precepts they received from the Blessed One and take up the traits of the non-Buddhists?”
1.67
The venerable Śāriputra clairvoyantly understood what those beings in the retinue were thinking. Therefore, he asked the monks, “Venerable ones, what was your intention when you said, ‘From this day forth, we shall become renunciants who follow the six teachers’?”
“Venerable Śāriputra,” answered the monks, “from this day forth, we perceive all our teachers as identical to the six teachers, as being of a single character, without any difference. [F.104.b] Perceiving all teachers as undifferentiated, we are renunciants following renunciants without conceptualizing.”
1.68
Śāriputra then asked, “What was your intention when you said, ‘From this day forth, our teacher is no longer the Buddha’?”
“From this day forth,” they answered, “we will rely on ourselves, but not on others. We will take refuge in ourselves, but not in others. We are our own teachers and no one else is. Therefore, from this day forth, our teacher is no longer the Buddha. Why? Aside from oneself, there is no buddha. Aside from a buddha, there is no self.”
1.69
Śāriputra then asked, “What was your intention when you said, ‘From this day forth, we shall rely neither on the Dharma nor on the Saṅgha’?”
“From this day forth,” they answered, “we do not perceive any phenomenon whatsoever that anyone should rely upon or conform to. Therefore, from this day forth, we shall rely neither on the Dharma nor on the Saṅgha.”
1.70
Śāriputra then asked, “What was your intention when you said, ‘From this day forth, we shall be proponents of the nonexistence of action’?”
“From this day forth,” they answered, “we know that all phenomena are unproduced. We have realized that phenomena undergo no production or change anywhere. Therefore, from this day forth, we are proponents of the nonexistence of action.”
1.71
Śāriputra then asked, “What was your intention when you said, ‘From this day forth, we shall be proponents of the nonexistence of causation’?”
“For us,” they answered, “the cause of birth in all destinies of cyclic existence has ended today. We have realized that phenomena are without any causes and conditions anywhere. Therefore, from this day forth, we are proponents of the nonexistence of causation.”
1.72
Śāriputra then asked, “What was your intention when you said, ‘From this day forth, we are proponents of the nonexistence of karmic ripening’?”
“From this day forth,” they answered, “we perfectly understand that all phenomena are without any karma nor karmic ripening anywhere and completely beyond suffering. Therefore, from this day forth, we are proponents of the nonexistence of karmic ripening.”
1.73
Śāriputra then asked, “Venerable ones, what was your intention when you said, ‘From this day forth, we are proponents of the nonexistence of moral discipline’?” [F.105.a]
“Venerable Śāriputra,” they answered, “from this day forth, we perfectly understand the fact that there is neither moral discipline, nor discourses on it, nor non-discipline, and that all phenomena are utterly disciplined. Therefore, from this day forth, we are proponents of the nonexistence of moral discipline.”
1.74
Having thus heard this teaching regarding these arrogant monks, the minds of three thousand six hundred other monks were liberated from defilements with no further appropriation. Then the Blessed One said to them, “Excellent! Monks, that which is devoid of the realization of any phenomenon is the attainment of truth. Thus, it is excellent, excellent.”
1.75
Then Youthful Mańjuśrī asked, “Blessed One, what phenomena are designated by that realization termed ‘realization of realization’?”
“Mańjuśrī,” replied the Blessed One, “that term ‘realization of realization’ is a designation for the acceptance that all phenomena do not arise.”
1.76
“How should those bodhisattvas, who seek to attain the acceptance that all phenomena do not arise, train, conduct themselves, and engage in practice?” asked Mańjuśrī.
At that time the Blessed One uttered the following verses in order to explain to Youthful Mańjuśrī the training in accepting that all phenomena do not arise:
1.77
“Those who wish to obtain the wisdom of the Buddha,
The unsurpassed omniscience,
Should neither take up
Nor cast away any phenomenon.
1.78
“One does not discover any phenomena at all
That come into being.
Yet childish people accept these phenomena as arising,
Although they are devoid of arising.
1.79
“When beings are taught that phenomena
Are to be understood and rejected,
Childish people who experience arising
Will not have faith in non-arising.
1.80
“Having abandoned the noble path to awakening
And the teachings pertaining to the path,
Childish people cling to duality
And do not understand nonduality.
1.81
“In myriad illusions,
Childish people perceive distinctions [F.105.b]
Where there are none,
For all these illusions are of a single character.
1.82
“Those who are called ‘ordinary beings’
And the skillful buddhas of the world systems
Are not two and are not separable into two.
They are the same in their illusory character.
1.83
“Some childish people say,
‘One day our attachment will end,
And our hatred and ignorance will be pacified;
One day there will be no afflictions.’
1.84
“For those who have taught emptiness
In order to annihilate the attachment and hatred
That conceive of the nonexistent as existent,
Their exhaustion is nirvāṇa.
1.85
“Nirvāṇa is perfectly taught
As being without cessation or arising.
Yet far from my teaching are those
Who strive for something unceasing or unarisen.
1.86
“Those who delight in conceptions
Of generosity, moral conduct, and awakening
Remain within the domain of phenomenal appearances,
And therefore do not realize my awakening.
1.87
“Childish people deluded about nonexistence
Do not understand that phenomena are hollow,
And thus they establish distinctions
Regarding phenomena that are of a single character.
1.88
“For those who understand these phenomena,
Devoid of phenomenal appearance by nature,
Just as a hand consists of five fingers,
It will not be difficult to attain awakening.
1.89
“Awakening is far from no one.
Awakening is close to no one.
But far from awakening are those
Immersed in discursive and dichotomous thought.
1.90
“Since childish people denigrate each other
When they get involved with one another,
They lack self-discipline.
Those who lack self-discipline are not tamed.
1.91
“Phenomena are like dreams
And all conditioned things are unreal.
Considering arising as an illusion,
The wise do not grasp them as something essential.
1.92
“In truth, they have no discipline,
And yet they truly have no lack of discipline.
Since phenomena are dependently arisen,
They do not have a self.
1.93
“Throughout a million eons,
The Guide tirelessly practiced generosity
And maintained supreme and stainless discipline.
Yet he never proclaimed a self.
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“It is taught that awakening has been attained
When one is free from any conception about oneself,
And when all conceptions of generosity,
As well as discursive thought, have been abandoned.
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“It is taught that through generosity one will become resourceful, [F.106.a]
And through discipline one will be reborn in the higher realms.
However, not observing the slightest thing anywhere
Is the unsurpassable awakening.
1.96
“Childish people fixate on their perceptions:
‘I have attained the acceptance that phenomena
Do not arise and are not conditioned.’
Such is the way unskilled people think.
1.97
“Yet, even if they strive for ten million eons,
This acceptance is difficult to attain
For those who believe that those phenomena,
Devoid of arising, do arise.
1.98
“Phenomena are designated with names,
But phenomena are beyond production.
Devoid of root and foundation,
They all have the character of space.
1.99
“Even if many tens of millions of buddhas expounded
The supremely pure teaching
On abandoning attachment and hatred,
The teachings would still never come to an end.
1.100
“If these phenomena were real,
They could all really come to an end.
But since they are not real,
An endpoint is never found.
1.101
“Endless are attachment and hatred,
And so too is delusion.
Devoid of a root are those things
That are devoid of an end.
1.102
“If there are neither seeds nor sprouts,
How can leaves and fruits originate?
In the same way, that which has no leaves,
Has no flowers.
1.103
“Within the non-arising of phenomena,
The seeds of beings cannot be found.
Since there are no seeds of beings,
There is no arising and no nirvāṇa.
1.104
“Barren women
Have no children.
Thus, if they have no children,
They are free from sorrow regarding those children!
1.105
“Likewise, those wandering in saṃsāra
Who realize and understand
That all phenomena are devoid of arising
Are free from fear of suffering.
1.106
“Childish people are deluded by nonexistence
And therefore do not recognize the nature of phenomena.
Encumbered by space as if it were a burden,
Weary will be those who are unwise!
1.107
“But free from sorrow
Are those who know phenomena
As nonexistent, endless,
Innumerable, and measureless.
1.108
“I have taught that all limits in the sense of a beginning
Or an ending are nonexistent.
Likewise, all limits, such as an ending
Or a middle, are of a single character.
1.109
“Limits resulting from conceptual thought are devoid of limit.
Thus, limits are fictitious and nonexistent.
If all things have been understood in this way,
There will never be two separate entities. [F.106.b]
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“Because limits have the character of space,
The limits of beings are inconceivable.
Because limits are like sensory distortions,
One does not realize wisdom.
1.111
“If one engages in discursive thought,
How will negativity ever end?
One will likewise fancy,
‘One day I will become a buddha.’
1.112
“Since buddhas are unborn,
For them there is no arising.
And yet, childish people accept phenomena
That do not arise, as arising.
1.113
“One cannot take space as a foundation,
Or abide in, or settle in space.
Space is without abiding,
Obstruction, or substance.
1.114
“Just as space is not a substantial thing,
So too should we understand awakening.
Just as we should understand awakening,
So too should we understand the world.
1.115
“Identical are the expanse of space,
Awakening, and the constitutions of beings.
For those who know these to be equal,
Awakening is easy to attain.
1.116
“For those who neither strive for awakening,
Nor direct their mind in the appropriate way,
Nor analyze phenomena,
Awakening is easy to attain.
1.117
“Awakening cannot be analyzed.
However much one analyzes,
One can never realize unsurpassable awakening
Through the achievements of mind.
1.118
“When one thinks that awakening is attained through generosity,
There is no attainment of awakening at all,
Whether there is a generous intention or any other intention.
Nonattainment is the supreme awakening!
1.119
“Those who are fixated on having a disciplined mind,
Who conceive of diligence as truth itself
And become engaged in conceptions,
Do not practice my teaching.
1.120
“I have given instructions about the practice
Without attachments to any phenomena.
That which is free from the slightest undertaking
Is the unsurpassable practice.
1.121
“Mistaken are the thoughts
Of those who think:
‘These phenomena are undefiled’
Or ‘Those phenomena are defiled.’
1.122
“But unsurpassed is the insight of those
Who regard phenomena as inconceivable,
As being similar to space,
And who are neither bound nor liberated.
1.123
“Conceiving of anyone as having discipline
Or lacking discipline
Are both explained as inferior discipline. [F.107.a]
That which is nondual is supreme discipline.
1.124
“Thus, those who perceive and understand phenomena
As indistinguishable,
Without differences or defining characteristics,
Uphold my teaching.
1.125
“Those whose minds are like space
Proceed in the direction of nonattachment.
Likewise, perfect is the virtuous endeavor
Of those free from attachment to wisdom.
1.126
“Awakening is not hard to attain
For those who do not analyze the slightest thing,
Without any kind of deliberation
And no ideas of beings or phenomena.
1.127
“Awakening is not hard to attain
For those who are not confined to the limits of attachment,
Yet are also not separating from attachment
Or trying to gain victory over attachment.
1.128
“Awakening is not hard to attain
For those who never lose courage throughout the eons,
And who neither become afraid of limits,
Nor terrified of saṃsāra.”
1.129
After the Blessed One had uttered these verses, he said to Youthful Mańjuśrī, “Mańjuśrī, twenty laudable qualities will certainly be possessed by those who have faith in this Dharma discourse, do not doubt it, do not question it, but transmit it, memorize it, recite it, accomplish it, and also correctly teach it in detail to others.
1.130
“What are these twenty qualities? (1) They will be protected by the gods, (2) the nāgas, (3) and the yakṣas. (4) Their minds will remain undistracted. (5) They will recall their former lives after they are reborn. (6) They will obtain the five extrasensory powers. (7) They will immediately see the bodhisattva Maitreya when they die. (8) If they thus keep this Dharma discourse in mind without any distraction and also eliminate indolence, they should expect to see the Buddha and bodhisattvas in their dreams. (9) If they have faith in this Dharma discourse, they should expect to accept that phenomena are in complete harmony with it. (10) If they contemplate this Dharma discourse, they should expect to be free from malicious thoughts in this very life. (11) Even if they come into contact with swift-acting venom, they should expect to be free from fear, provided that they keep this Dharma discourse in mind. (12) Furthermore, they should expect to put an end to all opposition. [F.107.b] (13) They should also expect to attain the all-illuminating absorption. (14) Once they directly understand this Dharma discourse, they should expect to purify all karmic obscurations. (15) Moreover, if they explain this Dharma discourse, they should expect to gain access to countless Dharma gates. (16) They will also certainly remember the thought of awakening and possess the dhāraṇī infinite recitation. (17) Furthermore, if they keep in mind this Dharma discourse, they will certainly not be encircled by māras. (18) They will also certainly be reborn in the presence of the Buddha. (19) All their aspirations will certainly be fulfilled. (20) They will certainly be protected from all species of venomous beings, including those without legs, and those with two, four, or more legs.
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“Hence, they will certainly be free from fears that upset even human kings. Mańjuśrī, Dharma teachers who do not doubt this Dharma discourse, and who do not question it, but memorize it, hold it, recite it, accomplish it, and further, correctly teach it in detail to others will certainly possess these twenty laudable qualities.”
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Youthful Mańjuśrī then spoke these words: “Blessed One, it may be illustrated as follows: All medicinal trees pacify the diseases of beings. Likewise, this Dharma discourse should also be regarded as completely pacifying all diseases.”
“So it is, Mańjuśrī, so it is,” the Blessed One replied. “Your words are well spoken. This Dharma discourse completely pacifies all diseases. Why? Because, Mańjuśrī, countless eons in the past, a tathāgata, a worthy one, a complete and perfect buddha called Walking Like a Lion appeared in the world. [F.108.a] From afar, he expounded this Dharma discourse to many hundreds of thousands of beings. At that time, he summoned and included in his retinue a bodhisattva called Victory Banner of the Vajra, who heard this Dharma discourse from that tathāgata. Thereupon, with a mind free from distraction, doubt, or disbelief, he retained this Dharma discourse with its twenty laudable qualities and became accomplished in it. He came to possess the power of faith. He traveled to towns, villages, valleys, lands, provinces, and royal palaces where he proclaimed himself as a healer. Thereafter, thousands of beings tormented by various diseases swiftly arrived where the bodhisattva Victory Banner of the Vajra was staying so that he could save their lives. The bodhisattva, with a mind abiding in the power of faith, offered them this Dharma scripture. The mantra syllables of knowledge that arose from this Dharma discourse offered them protection, salvation, and assistance.
1.133
“Mańjuśrī, what is the sounding of this particular mantra of knowledge?
tadyathā alata vitāla vibhrina atirtha abhrida anuḍa vibramha nahikhagarunga māyāsukha ānanda jālada nadamitra amitra jotrahita sarvadatrala aṃgamaṃga arthayuta sabrāmāyiśa
1.134
“The utterance of this mantra of knowledge protected those beings. On account of this, beings intensely tormented by various diseases were fully freed from all their afflictions, whether they had ingested poison, or were harmed by non-humans, possessed by any noxious type of creatures, consumed by a disease, afflicted by leprosy, or struck by a sickness related to wind, bile, or phlegm. Thus, Mańjuśrī, the bodhisattva Victory Banner of the Vajra, who abided by this Dharma discourse, [F.108.b] fully freed those beings from disease. What do you think, Mańjuśrī? If you think I was somebody other than the bodhisattva called Victory Banner of the Vajra at that time, in that life, you should abandon that view. Why? Because at that time, in that life, I myself was the bodhisattva called Victory Banner of the Vajra. I had faith in this Dharma discourse and acted for the sake of those very beings. According to this discourse, Mańjuśrī, you should understand it in this way: regard this Dharma discourse as the source of all medicines.”
1.135
“Blessed One,” asked Mańjuśrī, “how should bodhisattvas who memorize, keep, and realize the words of this mantra of knowledge put it into practice?”
The Blessed One answered, “Mańjuśrī, bodhisattvas who recite this mantra of knowledge should practice cleanliness and should not eat meat. They should not massage their feet or engage in social distractions. They should again and again develop feelings of kindness toward all beings. They should not resent those who happen to hurt them. Furthermore, they should not chant this Dharma discourse without performing ablutions. Neither should they keep it in a filthy place.”
1.136
“Blessed One, it seems to me that bodhisattvas who teach this Dharma discourse should even disregard their own body and life,” said Mańjuśrī.
“So it is, Mańjuśrī,” replied the Blessed One. “It is just as you have said it is.”
1.137
Then, the Blessed One spoke to the venerable Ānanda: “Because this Dharma discourse will benefit many beings, Ānanda, you should remember it. Ānanda, beings who yearn for this Dharma discourse will be subdued by the strength of the bull and the strength of the elephant. Ānanda, [F.109.a] those who arouse faith in this Dharma discourse will stride like a lion, like a bull. Ānanda, this Dharma discourse delights bodhisattvas and makes them appear. After I have passed away, it will come into the hands of bodhisattvas, into their scriptures and repositories. It will not come into the hands, scriptures, or repositories of outcast bodhisattvas.”
1.138
“Blessed One, I will hold this Dharma discourse in precisely the way it was explained by the Tathāgata,” promised the venerable Ānanda.
“Excellent, Ānanda,” replied the Blessed One. “It is excellent that you will commit yourself to teaching this Dharma discourse, just as you have received it, to the beings for whom it was given.”
1.139
After the Blessed One had uttered these words, the venerable Ānanda, the venerable Śāriputra, Youthful Mańjuśrī, and the worlds of the gods, humans, demigods, and gandharvas rejoiced and praised the Blessed One’s words.
1.140
This completes the Great Vehicle sūtra “The Strength of the Elephant.”
The Strength Of The Elephant
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