40.­1 “Young man, what is purity of action? Seeing the three existences as being like a dream and becoming free of desire. Young man, that is purity of action.

40.­2 “Young man, what is the transcendence of the mind’s fixation on perceptions? It is knowing that the skandhas, dhātus, and āyatanas are like illusions, and renouncing them. That is the transcendence of the mind’s fixation on perceptions.

40.­3 “What is the knowledge of the skandhas? It is perceiving the skandhas to be like mirages.

40.­4 “What is the equality of the dhātus? It is renouncing the dhātus as being like apparitions.

40.­5 “What is the elimination of the āyatanas? It is renouncing the āyatanas as being like hallucinations.

40.­6 “What is the renunciation of craving? It is not fixating on any phenomena. That is the renunciation of craving.

40.­7 “What is the direct realization of birthlessness? It is not having the perception of any phenomena.

“What is engagement in activity? It is not giving up because of suffering arising from diligence.

40.­8 “What is the illumination of causes? It is perceiving that the skandhas are like echoes.

“What is the non-dissipation of the results of karma? It is knowing that the results of karma do not dissipate like a dream.

40.­9 “What is insight into phenomena? It is not seeing phenomena.

“What is the meditation of the path? [F.162.a] It is meditation on the nonperception of all phenomena.

40.­10 “What is meeting the tathāgatas? It is practicing the training of all the buddhas.

“What is sharp wisdom? It is the patience of the birthlessness of phenomena.

40.­11 “What is penetrating into beings? It is knowing the higher and the lower faculties.

“What is knowledge of phenomena? It is the nonperception of phenomena.

40.­12 “What is the knowledge of engaging in discernment? It is engaging in the true nature of phenomena.

“What is the knowledge of the different kinds of letters and words? It is the knowledge of engaging with the three mantras, and knowing what is the form and what is not the form of words.

40.­13 “What is the transcendence of matter? It is the understanding of immateriality.

“What is the understanding of sounds? It is knowing them to be like echoes. Young man, that is the understanding of sounds.

40.­14 “What is the attainment of joy? It is the nonperception of all phenomena, the ending of the suffering that arises from saṃsāra, and putting down one’s burden.

“What is experiencing the joy of the Dharma? It is never abandoning teaching, pleasing, and seeing the excellence of one’s yāna.

40.­15 “What is abiding? It is the realization of the truths of the noble ones.

“What is sincerity? It is uncontrived conduct.

40.­16 “What is no longer having frowns? It is being without anger.

“What is being pleasant? It is being good company.

40.­17 “What is being gentle? It is being beneficial to others.

“What is being courteous? It is being welcoming and standing up quickly.

40.­18 “What is having veneration for the guru? It is being fearful of the guru and perceiving the guru as the kalyāṇamitra.

“What is respect for the guru? It is honoring and serving the guru.

40.­19 “What is being content with occurences? [F.162.b] It is having no attachment to anything that occurs.

“What is never being satisfied with the good actions one has done? It is pursuing every kind of good action and seeking for any good action.

40.­20 “What is having a pure livelihood? It is being satisfied with anything, using no trickery, no flattery, not being covetous, and not having the desire to acquire.

“What is not forsaking the solitary life? It is not abandoning dedication to good actions and delighting in residing in a remote place; delighting in dense forests, inaccessible mountain sites, and the interior of caves; experiencing the joy of the Dharma; not mixing laypeople and renunciants; not having attachment to gain, honors, or praise; rejecting craving; and experiencing the joy of dhyāna. That is not forsaking the solitary life.

40.­21 “What is the knowledge of successive levels? It is the knowledge of the distinctive result of the śrāvaka, knowledge of the distinctive level of the pratyekabuddha, and knowledge of the distinctive level of the bodhisattva.

“What is always maintaining mindfulness? It is being attentive to impermanence, suffering, emptiness, and the absence of self.

40.­22 “What is being wise concerning the skandhas, wise concerning the dhātus, and wise concerning the āyatanas? It is having the knowledge of the categories of the skandhas, dhātus, and āyatanas, but having no perception of them.

“What is making one’s higher cognitions manifest to others? It is attaining the four bases of miraculous powers and manifesting miracles.

40.­23 “What is the elimination of kleśas? It is the elimination of desire, anger, and ignorance.

“What is ceasing engagement with propensities? It is reviling previous foolish conduct and not wishing for the level of the śrāvakas or pratyekabuddhas.

40.­24 “What is having specific attainments? It is accomplishing a buddha’s strengths, [F.163.a] fearlessnesses, and discernments.

“What is the natural result of meditation? It is the elimination of attachment and aversion.

40.­25 “What is skillfulness in eliminating transgressions? It is the restraint of the pratimokṣa and the vinaya.

“What is the prevention of the arising of bad actions? It is confessing bad actions and the virtue of restraining from them in the future.

40.­26 “What is the elimination of attachment? It is destroying all the creepers of craving for the three existences, developing the good qualities that have not yet been developed, and not losing the good qualities that have been developed.

“What is transcending the existences? It is not focusing the mind upon or engaging the mind with the three realms.

40.­27 “What is the memory of previous rebirths? It is the knowledge of previous lifetimes.

“What is being free of doubt concerning the ripening of karma? It is rejecting eternalism and nihilism.

40.­28 “What is the contemplation of phenomena? It is correct contemplation.

“What is seeking to hear the Dharma? It is possessing and meditating upon the piṭaka of the śrāvakas, the piṭaka of the pratyekabuddhas, and the piṭaka of the bodhisattvas.

40.­29 “What is having sharp knowledge? It is knowing the nonorigination of phenomena to be like a dream.

“What is craving for wisdom? It is seeking wisdom.

40.­30 “What is the realization of wisdom? It is the attainment of the highest, complete enlightenment.

“What is the level of a noble being? It is the state of bodhisattva training.

40.­31 “What is having a mind like a mountain? It is not abandoning the aspiration to enlightenment.

“What is being unshakable? It is not being led astray by the kleśas.

40.­32 “What is being immovable? It is the mind not being engaged with any attribute.

“What is irreversibility? It is the unimpaired six perfections, and the continuous vision of the buddhas who reside in other worlds. [F.163.b]

40.­33 “What is the natural result of good qualities? It is being near to the highest, complete enlightenment.

“What is the abhorrence of bad qualities? It is restraint and not performing bad actions in the first place.

40.­34 “What is being free of behavior caused by the kleśas? It is being free of that which is caused by ignorance, craving for existence, and anger.

“What is never abandoning the training? It is conviction in the ripening of karma, and having veneration for the buddhas.

40.­35 “What is being established in samādhi? It is a one-pointed mind that is skilled in the nonproduction and nonperishing of the phenomena of the mind and mental events.

40.­36 “What is the knowledge of the thoughts of beings? It is the wisdom that knows the superior and inferior faculties of beings.

“What is the knowledge of the various rebirths of beings? It is the knowledge of the different states of the five kinds of existence.

40.­37 “What is knowledge of the infinite? It is the effortless knowledge of mundane and supramundane skills.

“What is the knowledge of the intended meaning of words? It is the knowledge of the intended meaning of the Tathāgata’s words.

40.­38 “What is the rejection of living in a home? It is leaving home for physical and mental solitude.

“What is finding no joy in the three realms? It is seeing the realms for what they truly are.

40.­39 “What is having a motivation that is not discouraged? It is not giving up the motivation and not giving up meditation.

“What is having no attachment to phenomena? It is the renunciation of all that one has affection for.

40.­40 “What is having possession of the sacred Dharma? It is preserving the Buddha’s enlightenment, and possessing sūtras such as this.

“What is protecting the Dharma? It is subjugating, in a way that is in accord with the Dharma, those who malign the Buddha’s Dharma.

40.­41 “What is conviction in the ripening of karma? [F.164.a] It is forsaking bad actions through a sense of shame, and dedicating oneself to seeking good qualities.

“What is skill in the vinaya? It is the knowledge of what are natural transgressions and what are not natural transgressions, and the knowledge of what are proscribed transgressions and what are not proscribed transgressions.

40.­42 “What is the pacification of disputes? It is the avoidance of gatherings.

“What is the absence of discord and the absence of quarrels? It is the absence of desire for worldly conversation.

40.­43 “What is having reached the level of patience? It is enduring harm to the body and mind.

“What is maintaining patience? It is maintaining equanimity and not losing one’s patience when others speak badly, saying unpleasant words.

40.­44 “What is skill in examining phenomena? It is distinguishing the skandhas, dhātus, and āyatanas, distinguishing the aspects of kleśas and purification, and not objectifying them.

“What is skill in gaining certainty concerning phenomena? It is the inexpressibility of all phenomena.

40.­45 “What is the knowledge of distinguishing between the words for phenomena? It is the accomplishment of the differentiation of all phenomena.

“What is skill in the presentation of the words for phenomena? It is teaching phenomena exactly as they are.

40.­46 “What is the knowledge of the skill of presenting the distinction between words that have meaning and words that do not have meaning? It is that the nature of phenomena cannot be taken away from or added to.

“What is knowledge of the past? It is the knowledge of causes.

40.­47 “What is knowledge of the future? It is the knowledge of contributing factors.

“What is the knowledge of the equality of the three times? It is the true nature of the way of things, which is that there is no differentiation to be made between all phenomena.

40.­48 “What is the knowledge of the purity of the three aspects of actions? It is not objectifying and having no mental engagement with phenomena of the past, future, or present.

“What is the knowledge of the body’s condition? It is mindfulness of the body. [F.164.b]

40.­49 “What is the knowledge of the mind’s condition? It is not objectifying the mind.

“What is guarding conduct? It is conduct that is unsullied.

40.­50 “What is having unshakable conduct? It is conduct without error.

“What is uncontrived conduct? It is being free of the desire for bad actions.

40.­51 “What is having attractive conduct? It is the mind being focused upon engagement with the Dharma, speaking rationally, being aware of time, and teaching the Dharma correctly.

“What is knowledge of the world? It is the knowledge of going and coming.

40.­52 “What is unrestrained generosity? It is not holding on to things and being without miserliness.

“What is being openhanded? It is having a virtuous nature.

40.­53 “What is having a mind without fixation? It is having unsullied faith.

“What is having a sense of self-respect? It is not being talkative.

40.­54 “What is having a sense of modesty? It is that which is not evident to others.

“What is an abhorrence of negative aspirations? It is understanding what are the qualities of foolishness, and not associating with them.

40.­55 “What is not forsaking the qualities of purification? It is being stable in commitments.

“What is maintaining correct conduct? It is developing disciplined conduct.

40.­56 “What is joyful conduct? It is the contemplation of virtuous qualities.

“What is standing up to welcome gurus and presenting them with a seat? It is overcoming pride and not being lazy.

40.­57 “What is the elimination of pride? It is not objectifying or depending upon a self.

“What is controlling the mind? It is the knowledge of how not to lose good qualities.

40.­58 “What is the knowledge of generating enthusiasm? It is the knowledge of how not to lose the results of diligence.

“What is the knowledge of discernment? It is the wisdom that understands the truth exactly as it is.

40.­59 “What is the realization of wisdom? It is the realization of both mundane and supramundane qualities.

“What is being without ignorance? It is not imposing embellishments on phenomena as they truly are.

40.­60 “What is the knowledge of the processes of the mind? [F.165.a] It is the knowledge of the absence of creation and destruction.

“What is the knowledge of accomplishment and definite accomplishment? It is sharp wisdom.

40.­61 “What is the knowledge of all language? It is correctly teaching the Dharma.

“What is the knowledge of presentation? It is the knowledge of correct engagement.

40.­62 “What is the knowledge of attaining certainty in meaning? It is cutting through the skandha of mental activities.

“What is abandoning that which is harmful? It is transcending existence and causing others to transcend existence.

40.­63 “What is relying upon excellent beings? It is not being apart from a buddha.

“What is being together with excellent beings? It is attending upon buddhas, bodhisattvas, pratyekabuddhas, and śrāvakas.

40.­64 “What is avoiding bad beings? It is avoiding those who are fixated on perceptions and those who are lazy.

“What is delighting in dhyāna? It is avoiding the thorns of desire, not forsaking dhyāna, and not abandoning joy.

40.­65 “What is not clinging to dhyāna? It is wishing to transcend the three existences, wishing to ripen beings, and wishing for the light of higher wisdom.

“What is the utilization of the higher cognitions? It is teaching to others, through the five higher cognitions, the Dharma teachings of the Buddha that are difficult to understand.

40.­66 “What is the knowledge of assigned names? It is the understanding that names are without reality.

“What is the use of designations? It is worldly usage.

40.­67 “What is employing designations? It is the knowledge of speaking.

“What is disillusionment with saṃsāra? It is reflecting upon the harm of saṃsāra.

40.­68 “What is not being motivated by material gain? It is having few desires.

“What is having no interest in gain or honors? It is being free of regret and free of the wish to commit sinful actions. [F.165.b]

40.­69 “What is not being upset by criticism? It is the knowledge that comprehends the skandhas and the dhātus.

“What is not being fixated upon praise? It is not making known one’s good actions, and it is knowing gain and honor to be obstacles.

40.­70 “What is indifference to respect? It is understanding the ripening of karma.

“What is not being upset by lack of respect? It is not forsaking the practice.

40.­71 “What is being undisturbed by disrespect? It is being aware of worldly qualities.

“What is being indifferent to praise? It is seeking good actions and abandoning worldly life.

40.­72 “What is not being disheartened when there is no gain? It is being aware of the qualities that oneself has given rise to.

“What is not associating with householders? It is avoiding any kind of worldly enjoyment.

40.­73 “What is not associating with renunciants? It is avoiding that which is inappropriate and seeking that which is appropriate.

“What is avoiding that which is outside the scope of correct conduct? It is abandoning the five obscurations.

40.­74 “What is acting within the scope of correct conduct? It is meditation on the four mindfulnesses.

“What is the perfection of conduct? It is its perfect preservation.

40.­75 “What is rejecting incorrect conduct? It is preserving your good qualities.

“What is not dishonoring your family? It is avoiding profiting from wisdom.

40.­76 “What is preserving the teaching? It is the determined seeking of the Dharma and practicing the Dharma in accord with the Dharma.

“What is speaking little? It is the attainment of śamatha.

40.­77 “What is speaking softly? It is the attainment of vipaśyanā.

“What is skillfulness in answers? It is the knowledge of replies and rejoinders.

40.­78 “What is defeating opposition? It is the correct presentation and teaching of the Dharma and defeating those who believe in objective reality.

“What is arriving at the right time? It is knowledge of the time. [F.166.a]

40.­79 “What is not relying on ordinary people? It is seeing the qualities of the foolish to be faults.

“What is not having contempt for those in suffering? It is having impartiality toward all beings.

40.­80 “What is giving wealth to those who are in suffering? It is giving them worldly goods.

“What is not rebuking the poor? It is having kindness toward others.

40.­81 “What is having compassion for those whose conduct is incorrect? It is saving others from transgression and establishing them in correct conduct.

“What is having that which will bring benefit to others? It is benefiting others.

40.­82 “What is having a compassionate mind? It is consideration of the future suffering of beings.

“What is benefiting others through the Dharma? It is bringing others correctly into the Dharma.

40.­83 “What is giving away material wealth? It is giving away whatever has been accumulated and benefiting others through material things.

“What is not hoarding? It is renouncing material wealth and seeing it as harmful to the maintenance of correct conduct.

40.­84 “What is praising correct conduct? It is the knowledge of the result of correct conduct.

“What is condemning incorrect conduct? It is the understanding of the faults of incorrect conduct.

40.­85 “What is unwaveringly attending upon those who have correct conduct? It is the knowledge that perceives those who have correct conduct to be difficult to find.

“What is giving up all possessions? It is having a virtuous motivation.

40.­86 “What is welcoming others with a higher motivation? It is wishing to benefit others.

“What is doing exactly what one has said one will do? It is having a completely virtuous motivation.

40.­87 “What is perpetual application? It is seeking for and inquiring about any virtue.

“What is having veneration and experiencing joy? It is knowledge through realization and knowledge through scripture.

40.­88 “What is the knowledge of using examples? It is having the knowledge of similarities and the knowledge of teaching.

“What is being skilled concerning past lifetimes? It is remembering lifetimes [F.166.b] and having received many teachings.

40.­89 “What is putting roots of merit first? It is having a strong longing for enlightenment and also inspring that in others.

“What is skill in methods? It is being skilled in confession, rejoicing, supplication, and the dedication of the roots of goodness.

40.­90 “What is the negation of attributes? It is realizing that all phenomena are like a dream, and the extinction of things.

“What is turning away from conceptualization? It is the rejection of error.

40.­91 “What is the knowledge of the characteristics of things? It is the knowledge of things having no characteristics.

“What is skill in the accomplishment of the sūtras? It is teaching through describing accurately the understanding of, and the examples for, good and bad qualities.

40.­92 “What is certainty in the truth? It is the cessation of consciousness, and the nonarising of names-and-form.

“What is the direct experience of liberation? It is not wavering from the samādhi that is like a vajra.

40.­93 “What is the single teaching? It is not being reborn in the inferior state of a tīrthika.

“What is the attainment of fearlessness? It is understanding the Buddha’s Dharma and developing the strength of dhyāna.

40.­94 “What is the basis of correct conduct? It is the restraint of the body and the pratimokṣa vows.

“What is entering into samāpatti? It is being free of desire for the three existences.

40.­95 “What is the attainment of wisdom? It is the knowledge of power and having no objectification.

“What is delighting in solitude? It is avoiding the faults from being with others and not forsaking good qualities.

40.­96 “What is contentment with having no high reputation? It is being pleased with whatever there is.

“What is the absence of pollution in the mind? It is the suppression of the obscurations.

40.­97 “What is rejecting incorrect views? It is rejecting the view of objective reality.

“What is the attainment of mental retention? [F.167.a] It is teaching correctly and without impediment the Dharma just as it has been seen.

40.­98 “What is the entrance into knowledge? It is the entrance into the true nature.

“What is the basis? It is the basis of correct conduct.

40.­99 “What is the ground? It is the ground of the mind.

“What is the foundation? It is the foundation of faith.

40.­100 “What is the practice? It is the practice of the path.

“What is the knowledge of the cause? It is the knowledge that ignorance is the cause of saṃsāra.

40.­101 “What is the method? It is knowledge as the method of liberation.

“What is the way? It is the way of the rejection of craving.

40.­102 “What is the doorway? It is abandoning faults.

“What is the path? It is the knowledge of impermanence, suffering, emptiness, and selflessness.

40.­103 “What is the level? It is the tenfold level of the absence of aspiration.

“What is being free from rebirth? It is putting an end to rebirth.

40.­104 “What is the level of knowledge? It is being free of stupidity.

“What is the elimination of ignorance? It is the elimination of stupidity.

40.­105 “What is the basis of wisdom? It is without a basis.

“What is the level of spiritual practice? It is meditation on the qualities of the thirty-seven aspects of enlightenment.

40.­106 “What is the scope of practice of the bodhisattvas? It is composed of the six perfections.

“What is attending upon wise beings? It is attending upon buddhas.

40.­107 “What is rejecting those who are not wise beings? It is rejecting tīrthikas who have the view of objective reality.

“What is the teaching of the tathāgatas? It is liberation through knowledge of the true nature, having gained the strengths of buddhahood.

40.­108 “What is the level of buddhahood? It is the attainment of all good qualities.

“What is meant by the wise rejoicing in it? It means the buddha bhagavāns, and the śrāvakas of the past, future, and present, rejoicing.

40.­109 “What is meant by the foolish rejecting it? It means that it is difficult for all who are foolish to understand. [F.167.b]

“What is meant by it being difficult for the śrāvakas and pratyekabuddhas to know? It means that the Buddha’s Dharma is inconceivable.

40.­110 “What is meant by it not being the level of the tīrthikas? It means that their level is the false pride of a practitioner.

“What is meant by the bodhisattvas possessing it? It means that it is difficult to obtain and is a great medicine.

40.­111 “What is meant by its being realized by those who have the ten strengths? It means that it is an arduous practice.

“Why should the devas make offerings to it? They should do so in order to attain every happiness.

40.­112 “Why should Brahmā praise it? Because it is a practice that brings the attainment of all liberations.

“Why should the nāgas pay homage to it? Because it destroys all habitual tendencies.

40.­113 “Why should the yakṣas rejoice in it? Because it closes the pathways to all the lower realms.

“Why should the kiṃnaras praise it in song? Because it brings the attainment of all the happiness of liberation.

40.­114 “Why should the mahoragas laud it? Because it destroys saṃsāra.

“Why should the bodhisattvas meditate on it? Because it brings the attainment of omniscient wisdom.

40.­115 “Why should the wise comprehend it? Because it brings the attainment of irreversibility.

“Why is it the highest wealth? Because it brings the attainment of an excellent rebirth as a deva or human and it brings the attainment of liberation.

40.­116 “Why is it immaterial generosity? Because it destroys all the kleśas.

“Why is it a medicine for the sick? Because it brings desire, anger, and ignorance to an end.

40.­117 “Why is it a treasure of wisdom? Because it is meditation.

“Why is it unceasing eloquence? Because it is truly correct knowledge and vision.

40.­118 “Why is it freedom from misery? Because it is the realization that harm and suffering are meaningless [F.168.a] and that suffering has no self.

“Why is it the comprehension of the entire three realms? Because it is the realization that they are like dreams and illusions.

40.­119 “Why is it a raft for crossing to the other shore? Because it is the meditation on impermanence, suffering, and emptiness by those who have the higher motivation of desiring to attain nirvāṇa.

“Why is it like a boat for those in the middle of a river? Because it brings the attainment of nirvāṇa.

40.­120 “Why is it fame for those who wish for renown? Because it brings the attainment of vast qualities.

“Why do the buddhas praise it? Because it is the benefactor that provides a medicine with infinite good qualities.

40.­121 “Why do the tathāgatas laud it? Because it is the benefactor that provides all qualities and happiness and liberation.

“Why do those who have the ten strengths praise it? Because it is the benefactor that provides the precious Dharma that is difficult to find.

40.­122 “Why is it the quality of the bodhisattvas? Because it is the acquisition of training in the Dharma.

“Why is it the equanimity of those with compassion? Because it is the activity that accomplishes a buddha’s deeds.

40.­123 “Why is it the love that brings evil to an end? Because it provides the remedy.

“Why does it provide relief for those who follow the Mahāyāna? Because it fulfills all the wishes for the Buddha’s Dharma.

40.­124 “Why is it the diligent practice of those with a lion’s roar? Because it brings the attainment of the best Dharma, the superior Dharma.

“Why is it the path of the wisdom of the buddhas? Because it brings the attainment of all good qualities.

40.­125 “Why is it the seal upon all phenomena? Because it brings the realization of this side from the other side.

“Why is it the accomplishment of omniscient wisdom? Because it eliminates all bad qualities, accomplishes all good qualities, [F.168.b] and brings liberation to all beings.

40.­126 “Why is it the pleasure garden of bodhisattvas? Because their every happiness, joy, and pleasure bring happiness to all beings.

“Why does it terrify the māras? Because it accomplishes all the strengths and because it brings all the kleśas to an end.

40.­127 “Why is it the knowledge of those who have reached happiness? Because it is the cessation of all distress.

“Why is it the benefit from those who accomplish benefit? Because it brings the accomplishment of all good fortune.

40.­128 “Why is it the refuge for those among enemies? Because it brings defeat to all those who believe in objective reality and have wrong views.

“Why is it the subjugation of adversaries by those who have the Dharma? Because it brings the defeat of the tīrthikas by those who have the Dharma.

40.­129 “Why is it the expression of truth for those who have fearlessness? Because it brings the tranquility of having analyzed well and analyzed precisely all phenomena.

“Why is it the correct search for the strengths? Because it is a practice that is not incorrect.

40.­130 “Why is it the omen for the eighteen unique qualities of a buddha? Because it brings the attainment of all good qualities.

“Why is it an adornment? Because it brings the attainment of the thirty-two primary signs of a great being.

40.­131 “Why is it the delight of those who desire liberation? Because it is good in the beginning, the middle, and the end.

“Why is it the joy of the eldest sons? Because it brings the attainment of experiencing their father’s wealth, the Buddha’s wealth.

40.­132 “Why is it the completion of buddha wisdom? Because it brings the maintenance of all good qualities and the attainment of the cultivation of all good qualities and nothing else.

“Why is it not the level of śrāvakas or pratyekabuddhas? Because it brings the accomplishment of the vast, inconceivable qualities of buddhahood.

40.­133 “Why is it the purity of the mind? Because there is the elimination of all stains. [F.169.a]

“Why is it the purity of the body? Because it brings the cessation of all illness.

40.­134 “Why is it the completion of the doorways to liberation? Because it brings the accomplishment of contemplating impermanence, suffering, emptiness, and selflessness.

“Why is it devoid of the kleśa of desire? Because it brings the accomplishment of the deathless state.

40.­135 “Why is it devoid of anger? Because it brings the accomplishment of great love.

“Why is it not the level of ignorance? Because it brings the accomplishment of seeing phenomena as they truly are.

40.­136 “Why is it the arising of wisdom? Because it brings the development of knowing all that is necessary, both mundane and supramundane.

“Why is it the birth of knowledge? Because it brings the accomplishment of all appropriate mental engagement.

40.­137 “Why is it the elimination of ignorance? Because it brings freedom from all inappropriate mental engagement.

“Why is it the contentment of those dedicated to liberation? Because it brings the accomplishment of noble greatness.

40.­138 “Why is it the satisfaction of those dedicated to samādhi? Because it brings the accomplishment of all bliss, joyful bliss, and a one-pointed mind.

“Why is it eyes for those who wish for the view? Because it brings the accomplishment of seeing for oneself.

40.­139 “Why is it higher knowledge for those who wish to perform miracles? Because it brings freedom from obscuration and the desired true nature of phenomena.

“Why is it miraculous power for those who wish for accomplishment? Because it brings the accomplishment of the unobscured, inconceivable knowledge of all phenomena.

40.­140 “Why is it retentive memory for those dedicated to listening to the Dharma? Because it brings the equality of all phenomena and nirvāṇa.

“Why is it unceasing mindfulness? Because it is the natural peace of focusing upon nirvāṇa.

40.­141 “Why is it the blessing of the buddhas? Because it brings infinite accomplishment. [F.169.b]

“Why is it the skillful method of the guides? Because it conveys all to happiness and goodness.

40.­142 “Why is it subtle? Because it brings the peace of focusing on nirvāṇa.

“Why is it difficult to know? Because it is difficult to discern.

40.­143 “Why is it difficult to know for those without dedication? Because they have not previously obtained it.

“Why is it beyond words and difficult to know through speech? Because of the inconceivability of all phenomena.

40.­144 “Why is it known by the wise? Because it is a great, precious meaning.

“Why is it the knowledge of pleasant beings? Because they know all forms of reverence.

40.­145 “Why is it realized by those with few desires? Because they give rise to reverence.

“Why is it possessed by those who have undertaken it? Because they do not abandon their undertaking.

40.­146 “Why is it kept by those who are mindful? Because they do not allow it to perish.

“Why is it the cessation of suffering? Because it brings the elimination of desire, anger, and ignorance.

40.­147 “Why is it the birthlessness of all phenomena? Because it brings the cessation of all consciousness.

“Why is it the single teaching? Because all classes of existence, all death and transference, and all rebirths are like dreams, which means that all phenomena are without origination.

40.­148 “You should know these three hundred points. Young man, they are the samādhi, the revealed equality of the nature of all phenomena.”

Thereupon the Bhagavān spoke these verses:

40.­149 “The Buddha’s Dharma is vast. The teaching of its practice is vast. When the Dharma is taught in a vast way The qualities attained will be vast. {1}

40.­150 “The characteristics of the Dharma Are just as vast as space. It contains vast jewels and light rays And therefore it is called vast. {2} [F.170.a]

40.­151 “The ways beings act are vast, The teachings for them are vast, The meaning of the scripture is vast, And therefore it is called vast.” {3}

40.­152 When the Bhagavān taught this Dharma teaching of the samādhi, the revealed equality of the nature of all phenomena, countless beings developed the aspiration for complete enlightenment. Countless beings attained irreversibility from the highest, complete enlightenment. Countless beings developed the aspiration for their own enlightenment. Countless beings developed the aspiration for attaining the result of becoming an arhat.

40.­153 This universe of a thousand million worlds shook in six ways. It trembled, trembled strongly, and trembled intensely; it quivered, quivered strongly, and quivered intensely; it shook, shook strongly, and shook intensely; it shuddered, shuddered strongly, and shuddered intensely; it quaked, quaked strongly, and quaked intensely; the east sank and the west rose, the west sank and the east rose, the north sank and the south rose, the south sank and the north rose, the perimeter sank and the center rose, and the center sank and the perimeter rose. In all the world there shone an immeasurable radiance, there fell a great rain of divine incense, the devas threw down a great rain of flowers, hundreds of thousands of divine musical instruments were played up in the sky, the sky above was covered with divine food, and these words were spoken:

40.­154 “The beings who hear this Dharma teaching on entering great compassion will easily reach attainment, and those beings will serve and honor many buddhas. [F.170.b]

40.­155 “Those who hear this samādhi, the revealed equality of the nature of all phenomena, and, having heard it, write it out, possess it, keep it, recite it to others, promote it, meditate on it with unadulterated meditation, promulgate it, and teach it extensively to others will become the subject of offerings from all beings.”

40.­156 Then the Bhagavān said to Brother Ānanda, “Ānanda, you must hold this Dharma teaching, recite it, promulgate it, and teach it extensively to others.”

40.­157 Then Brother Ānanda asked the Bhagavān, “What is the name of this teaching? In what way shall I keep it?”

The Bhagavān said, “Ānanda, you should keep this sūtra as having the name Entering Great Compassion. You should also keep this sūtra as having the name The Samādhi, the Revealed Equality of the Nature of All Phenomena.”

Ānanda said, “Bhagavān, I shall keep this Dharma teaching.”

40.­158 The Bhagavān, having spoken those words, the youth Candraprabha, Brother Ānanda, the fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, the devas of Śuddhāvāsa, and the world with its devas, humans, asuras, and gandharvas rejoiced and praised the words of the Bhagavān.