Bodhisattva Cleansed of All Karmic Obstructions if the intrinsic nature of this enlightened mind is pure, what caused it to be defiled, making sentient beings deluded, perplexed, and unable to enter it? “Virtuous man, since beginningless time all sentient beings have been deludedly conceiving and clinging to the existence of self, person, sentient being, and life. They take these four inverted views as the essence of a real self, thereby giving rise to dual states of like and dislike. Thus, based on one delusion, they further cling to other delusions. These two delusions rely on each other, giving rise to the illusory paths of karma. Because of illusory karma, sentient beings deludedly perceive the turning flow of cyclic existence. Those who detest the turning flow of cyclic existence deludedly perceive nirvana, and hence are unable to enter the realm of pure enlightenment. ************************************************************ It is not enlightenment that thwarts their entering; rather, it is the idea that ‘there is one who can enter.’ Therefore, whether their thoughts are agitated or have ceased, they cannot be other than confused and perplexed. “Why is this? Because the original-arising ignorance has been falsely perceived as one’s own master since beginningless time, therefore all sentient beings are unable to give rise to the wisdom-eye. The nature of their bodies and minds is nothing but ignorance. This ignorance which does not eliminate itself may be illustrated by the example of the man who does not take his own life. Therefore, you should know that people get along with those who like them and resent those who contradict them. Because like and dislike nurture ignorance, sentient beings always fail in their pursuit of the Path. “Virtuous man, what is the sign of the self? It is that which is experienced in the minds of sentient beings. irtuous man, for instance, when a man’s body is well coordinated and healthy, he forgets about its existence. However, when his four limbs are sluggish and his body unhealthy and unregulated, then with the slightest treatment of acupuncture and moxa he will become aware of the existence of the self again. Therefore, the self manifests when experience is felt. Virtuous man, even if this man’s mind experienced the realm of the Tathagata and clearly perceived pure nirvana, it would be but the phenomenon of the self. “Virtuous man, what is sign of the person? It is that which is experienced in the minds of sentient beings. Virtuous man, he who awakens to the self no longer identifies with the self. This awakening, which is beyond all experience, is the mark of the person. Virtuous man, both what is awakened to and the awakening are not the self. Thus, even if this man’s mind were perfectly awakened to nirvana, it would be but the self because as long as there is even the slightest trace of awakening or striving in the mind to realize the principle, it would be the sign of the person. “Virtuous man, what is the sign of sentient beings? It is the experience which is beyond self-awakening and it is that which is awakened to in the minds of sentient beings. Virtuous man, if for example a man says, ‘I am a sentient being,’ we know that what he speaks of as ‘sentient being’ refers neither to himself nor another person. Why is he not referring to his self? Since this self is sentient being, it is not limited to his self. Since this self is sentient being, therefore it is not another person’s self. Virtuous man, the experiences and awakenings of sentient beings are all traces of the self and the person. In the awakening beyond the traces of the self and person, if one retained the awareness of having realized something, it would be called the sign of sentient beings. “Virtuous man, what is the sign of life? It is the mind of sentient beings that illuminates purity, in which they are aware of what they have realized. Karmic consciousness and wisdom cannot perceive themselves. This is comparable to the root of life. Virtuous man, when the mind is able to illuminate and perceive enlightenment, it is but a defilement, because both perceiver and perceived are not apart from defilement. After ice melts in hot water, there is no ice to be aware of its melting. The perception of the existence of the self enlightening itself is also like this. “Virtuous man, if sentient beings in the Dharma Ending Age do not understand these four characteristics of the self, even after cultivating the Path diligently for many kalpas, it is still called practicing with attachments and they will not be able to accomplish the fruition of sainthood. Therefore, this is called cultivating the True Dharma in the Dharma Ending Age. Why? Because they mistake the various aspects of the self for nirvana, and regard their experiences and awakenings as accomplishments. This is comparable to a man who mistakes a thief for his own son. His wealth and treasure will never increase. Why? Because if one grasps onto the self, one will also grasp onto nirvana. For him, the root of grasping onto the self is merely suppressed and seemingly there is the appearance of nirvana. If there is one who hates the self, one will also have hatred for birth and death. Not knowing that grasping is the real source of birth and death, hatred for birth and death is also not liberation. “How does one recognize the Dharma of nonliberation? Virtuous man, if sentient beings in the Dharma Ending Age, while cultivating bodhi, have partial actualization of Complete Enlightenment and think they are already pure, then they have not exhausted the root of the trace of the self. If someone praises his Dharma, it gives rise to joy in his mind and he wants to liberate the praiser. If someone criticizes his achievement, that gives rise to hatred in his mind. Thus one can tell that his attachment to the phenomenon of the self is strong and firm. This self is hidden in the storehouse consciousness. It wanders in the sense faculties and has never ceased to exist. “Virtuous man, these practitioners, because they do not eliminate the phenomenon of the self, cannot enter the realm of pure enlightenment. Virtuous man, if one actualizes the emptiness of the self, there will be no one there who can slander the self. When there is a self who expounds the Dharma, the self has not been severed. The same holds true for sentient beings and life. “Virtuous man, sentient beings in the Dharma Ending Age speak of illness in their practice as the Dharma. They are pitiable people. Though diligent in their practice, they only increase their illness and are consequently unable to enter the realm of pure enlightenment. “Virtuous man, because sentient beings in the Dharma Ending Age are not clear about these four signs of the self when they take the Tathagata’s understanding and conduct to be their own practice, they will never reach accomplishment. Some claim that they have had actualizations though they have not; some claim that they have had realizations though they have not. When they see others more advanced than themselves, they become jealous. Because these people have not severed their grasping onto the self, they are unable to enter the realm of) pure enlightenment. “Virtuous man, sentient beings in the Dharma Ending Age who wish to accomplish the Path should not seek awakening through increasing their knowledge by listening to the Dharma. This will only further strengthen their view of the self. Instead, they should strive to diligently subdue their vexations! They should generate great courage to attain what they have not attained and sever what they have not severed. In all circumstances, they should not give rise to craving, hatred, attached love, arrogance, flattery, crookedness, envy, and jealousy. Then, the affection and grasping between the self and the others will be extinguished. When they can do this, the Buddha says that they will gradually reach accomplishment. Furthermore, they should seek good teachers so that they will not fall into erroneous views. However, if they give rise to hatred and love in their minds while seeking a good teacher, they will be unable to enter the ocean of pure enlightenment At that time, the World Honored One, wishing to clarify his meaning, proclaimed these gathas: Cleansed of All Karmic Obstructions, you should know that sentient beings, because of their attachment to and love of self, have been bound in the illusory turning flow of cyclic existence since beginningless time. Without severing the four signs of the self, bodhi will not be attained. With the mind harboring love and hatred, and thoughts carrying flattery and crookedness, one is full of confusion and perplexity, and cannot enter the citadel of enlightenment. To return to the realm of enlightenment, desire, anger, and delusion must first be eliminated. When attachment to the dharma of nirvana no longer exists in the mind, one can gradually reach accomplishment. This body is originally nonexistent so how can love and hatred arise? A practitioner should also seek a good teacher so as not to fall into erroneous views. If hatred and love arise in the quest, he will not accomplish enlightenment. Bodhisattva of Universal Enlightenment Then the Bodhisattva of Universal Enlightenment rose from his seat in the midst of the assembly, prostrated himself at the feet of the Buddha, circled the Buddha three times to the right, knelt down, joined his palms, and said: “O World Honored One of great compassion! You have with no hesitation explained the faults in practice so that this great assembly of bodhisattvas has gained what it never had before. Their minds are thoroughly at peace and they have gained a great, secure, and steadfast teaching as a guiding vision for their practice. “World Honored One, sentient beings in the Dharma Ending Age will gradually be further away from the days of the Buddha. The sages and saints will seldom appear, while the heretical teachings win increase and flourish. What kind of people, then, should sentient beings seek to follow? What kind of Dharma should they rely on? What line of conduct should they adopt? Of what faults in practice should they rid themselves? How should they arouse the bodhi mind so that the blind multitude can avoid falling into erroneous views?” Having said these words, he fully prostrated himself on the ground. He made the same request three times, each time repeating the same procedure. At that time the World Honored One said to the Bodhisattva of Universal Enlightenment: “Excellent, excellent! Virtuous man, you have asked the Tathagata about such methods of practice which are able to impart to all sentient beings, in the Dharma Ending Age, the Fearless Eye of the Path so that they will be able to accomplish the holy path. Listen attentively now. I shall explain it to you.” Hearing this, the Bodhisattva of Universal Enlightenment was filled with joy and listened silently along with the assembly. “Virtuous man, sentient beings in the Dharma Ending Age who wish to arouse the great mind should search for a good teacher. Those who wish to practice should look for one who has correct views in all aspects. Such a teacher’s mind does not abide in characteristics. He has no attachment to the realms of sravakas and pratyekabuddhas. Though expediently manifesting worldly afflictions, his mind is always pure. Though displaying misdeeds, he praises the practice of purity and does not lead sentient beings into undisciplined conduct and demeanor. If sentient beings seek out such a teacher, they will accomplish unexcelled perfect enlightenment. “If sentient beings in the Dharma Ending Age meet such a teacher, they should make offerings to him even at the expense of their lives, not to mention their food, wealth, spouse, children, and retinue. Such a teacher always reveals purity in the four modes of conduct. Even if he shows misdeeds and excesses, disciples should not give rise to pride and contempt in their minds. If these disciples do not entertain evil thoughts of their teacher, they will ultimately be able to accomplish correct enlightenment. Their mind-flowers will blossom and illumine all Pure Lands in the ten directions. “Virtuous man, the wondrous Dharma that is actualized by this good teacher should be free from four kinds of faults. What are these four faults? “The first is the fault of contrivance. If a man says: ‘I exert myself in all kinds of practices based on my intrinsic pure mind in order to seek Complete Enlightenment,’ this is a fault, because the nature of Complete Enlightenment is not ‘attained’ by contrivance. “The second is the fault of allowing things to be as they are. If a man says: ‘I neither wish to sever birth and death nor seek nirvana. There are no conceptions of samsara and nirvana as truly arising or perishing. I allow everything to take its course with the various natures of dharmas in my quest for Complete Enlightenment,’ this is a fault, because the nature of Complete Enlightenment does not come about through accepting things as they are. “The third is the fault of stopping. If a man says: ‘In my quest for Complete Enlightenment, if I permanently stop my mind from having any thoughts, then I will attain the quiescence and equality of the nature of all dharmas,’ this is a fault, because the nature of Complete Enlightenment does not conform with the stopping of thoughts. “The fourth is the fault of annihilation. If a man says: ‘In my quest for Complete Enlightenment, if I permanently annihilate all vexations, then my body and mind, not to mention the illusory realms of sense faculties and dust, will ultimately be emptiness and utter nothingness. Everything will be in the state of eternal quiescence,’ this is a fault, because the nature of Complete Enlightenment is not annihilation. “One who is free from these four faults will know purity. To discern these faults is to have the right discernment. To have other discernments than these is called erroneous discernment. “Virtuous man, sentient beings in the Dharma Ending Age who wish to cultivate themselves should, to the end of their lives, make offerings to virtuous friends and serve good teachers. When a good teacher approaches them, they should sever arrogance and pride. When the teacher leaves them, they should sever hatred and resentment. Be it favorable or adverse condition that a teacher brings to them, they should regard it as empty space. They should fully realize that their own bodies and minds are ultimately identical with all sentient beings’, and are the same in essence, without difference. If they practice in this way, they will enter the realm of Complete Enfightenment. “Virtuous man, when sentient beings in the Dharina Ending Age are unable to accomplish the Path, it is due to the seeds of love and hatred toward themselves and others since beginningless time. Thus they are not liberated. If a man regards his foes as he would his parents, without duality, then all faults will be eliminated. Within all dharmas, self, others, love, and hatred will also be eliminated. “Virtuous man, sentient beings in their quest for Complete Enlightenment in the Dharma Ending Age should give rise to the bodhi-mind, saying: ‘I will lead all sentient beings throughout boundless space into ultimate Complete Enlightenment. In the realm of Complete Enlightenment, there is no realizer of enlightenment, and the signs of self, others, and all characteristics are left behind.’ Giving rise to such a mind, they will not fall into erroneous views.” At that time, the World Honored One, wishing to clarify his meaning, proclaimed these gathas: Universal Enlightenment, you should know that sentient beings in the Dharma Ending Age who wish to seek a good teacher should find one with correct views whose mind is far away from the Two Vehicles. The Dharma he actualizes should be free from the four faults of contrivance, stopping, allowing things to be as they are, and annihilation. Approached by the teacher, they should not be arrogant and proud. Left by the teacher, they should not be resentful. When witnessing different conditions displayed by the teacher, they should regard them as precious rare occurrences, like a Buddha appearing in the world. They should break not the rules of discipline and demeanor and keep the precepts forever pure, lead all sentient beings into the ultimate Complete Enlightenment, be free from the signs of the self, person, sentient beings, and life. When relying on correct wisdom, they will transcend erroneous views, actualize enlightenment, and enter parinirvana.