The Shurangama Sutra
Leng Yen Jing

首楞嚴經

(Translated by the Buddhist Text Translation Society) 

The Suramgama Sutra

The Shurangama Sutra

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The Shurangama Sutra
Introduction I

The Fundamental Importance
of the Shurangama Sutra

Within Buddhism, there are very many important sutras. However, the most important sutra is the Shurangama Sutra. If there are places which have the Shurangama Sutra, then the Proper Dharma dwells in the world. If there is no Shurangama Sutra, then the Dharma-ending Age appears. Therefore, we Buddhist disciples, each and every one, must use our strength and our blood, sweat, and toil to protect the Shurangama Sutra. In the Sutra of the Ultimate Extinction of the Dharma, it says very, very clearly that in the Dharma-ending Age, the Shurangama Sutra will be the first to disappear. The rest of the sutras will follow. As long as Shurangama Sutra does not disappear, then the Proper Dharma Age is present.

Because of that, we Buddhist disciples must use our lives to protect the Shurangama Sutra, must use vows and resolution to protect the Shurangama Sutra, and must cause the Shurangama Sutra to be known far and wide, reaching every nook and cranny, reaching into each and every dust-mote, reaching out to the exhaustion of empty space and of the Dharma Realm. If we can do that, then the Proper Dharma will continue radiating great light for a long time to come.

Why would the Shurangama Sutra be destroyed? It is too true. The Shurangama Sutra is the Buddha’s true body. The Shurangama Sutra is the Buddha’s sharira. The Shurangama Sutra is the Buddha’s true and actual stupa and shrine. Therefore, because the Shurangama Sutra is so true, all the demon kings use all kinds of methods to destroy the Shurangama Sutra. They begin by starting rumors, saying that the Shurangama Sutra is phony. Why do they say the Shurangama Sutra is phony? Since the Shurangama Sutra speaks too truly, especially in the sections on the Four Decisive Deeds, the Twenty-five Sages Describing Perfect Penetration, and the States of the Fifty Skandha Demons. Those of off-center persuasions and externally-oriented ways, weird demons and strange freaks, are unable to stand it. Consequently there are a good many senseless people who claim that the Shurangama Sutra is a forgery.

Now, the principles set forth in the Shurangama Sutra are on the one hand proper, and on the other in accord with principle, and the weird demons and strange freaks, those in various cults and sects, are thus exposed. Even so, many people, in particular unwise scholars and garbage-collecting professors “Tread upon the holy writ.” With their extremely scant and partial understanding, they are confused and unclear, lacking real erudition and true and actual wisdom. That is why they resort to baseless criticism. We who study the Buddhadharma should be acutely aware of these circumstances. Therefore, wherever we go, we should mention the Shurangama Sutra. Wherever we go, we should propagate the Shurangama Sutra. Wherever we go, we should introduce the Shurangama Sutra to people. Why is that? It is to help the Proper Dharma long to dwell in the world.

If the Shurangama Sutra is regarded as true, then there is no problem. To verify its truth, let me say that if the Shurangama Sutra were phony, then I would willingly fall into the hells forever through all eternity . for being unable to recognize the Buddhadharma . for mistaking the false for true. If the Shurangama Sutra is true, then life after life in every time I make the vow to propagate the Great Dharma of the Shurangama, that I shall in every time and every place expound upon the true principles of the Shurangama.

Everyone should pay attention to the following point. How could the Shurangama Sutra not have been spoken by the Buddha? No one else could have spoken the Shurangama Sutra. And so I hope that all those people who make senseless accusations will wake up fast and stop creating the causes for suffering in the Hell of Pulling Out Tongues. No matter who the scholar is, no matter what country students of the Buddhadharma are from, all should quickly mend their ways, admit their mistakes, and bring about a change. There is no greater good than that.

I can then say that all who look at the Shurangama Sutra, all who listen to the Shurangama Sutra, and all who investigate the Shurangama Sutra, will very quickly accomplish Buddhahood.

Composed by, Gold Mountain Shramana Tripitaka Master Hua.

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Introduction II

The Buddha Speaks the Ultimate
Extinction of the Dharma Sutra

Thus I have heard. At one time the Buddha was in the state of Kushinagara. The Tathagata was to enter nirvana within three months and the bhikshus and Bodhisattvas as well as the great multitude of beings had come to pay homage to the Buddha and to bow in reverence. The World Honored One was tranquil and silent. He spoke not a word and his light did not appear. Worthy Ananda bowed and asked the Buddha,

”0 Bhagavan, heretofore whenever you spoke the Dharma, awesome light would naturally appear. Yet today among this great assembly there is no such radiance. There must be a good cause for this and we wish to hear the Bhagavan’s explanation.”

The Buddha remained silent and did not answer until the request had been repeated three times. He then told Ananda,

”After I enter nirvana, when the Dharma is about to perish, during the evil age of the five turbidities, the way of demons will flourish. Demonic beings will become shramanas; they will pervert and destroy my teachings. Monastics will wear the garb of laypersons and will prefer handsome clothes. Their precept sashes will be made of multi-colored cloth. They will use intoxicants, eat meat, kill other beings and they will indulge in their desire for flavorful food. They will lack compassion and they will bear hatred and exhibit jealousy even among themselves.

”Even then Bodhisattvas, Pratyekabuddhas, and Arhats will reverently and diligently cultivate immaculate virtue. They will be respected by all people and their teachings will be fair and egalitarian. These cultivators of the Way will take pity on the poor, they will be mindful of the aged, and they will save and give counsel to those people they find in difficult circumstances. They will at all times exhort others to worship and to protect sutras and images of the Buddha. They will do meritorious deeds, be resolute and kind, and never harm others. They will make physical sacrifices for others’ benefit. They will hold no great regard for themselves but will be patient, yielding, humane, and peaceful.

”As long as such people exist, the hordes of demonic bhikshus will be jealous of them. The demons will harass them, slander and defame them, expel them from their midst and degrade them. They will ostracize the good monks from the monastic community. Thereafter these demons derive no virtue from their practice. Their monastic buildings will be vacant and overgrown with weeds. For want of care and maintenance their Way-places will drift into ruin and oblivion. The demonic bhikshus will increase their greed for wealth and will amass great heaps of goods. They will refuse to distribute any of it or to use it to gain blessings and virtue.

”At this time, the evil monks will buy and sell slaves to till their fields and to slash and burn the mountain forests. They will do harm to living creatures and they will feel not the least bit of compassion. These slaves will themselves become bhikshus and maidservants will become bhikshunis. Totally lacking in Way-virtue, these people will run amok, indulging in licentious behavior. In their turbid confusion they will fail to separate the men from the women in the monastic communities.

From this generation on, the Way will be weakened. Fugitives from the law will seek refuge in my Way, wishing to be shramanas but failing to observe the moral regulations. Monastics will continue to recite the precepts twice a month, but in name alone. Being lazy and lax, no one will want to listen any longer. These evil shramanas will be unwilling to recite the sutras in their entirety and they will make abbreviations at the beginning and at the end of the texts as they please. Soon the practice of reciting sutras will stop altogether. Even if there are people who recite texts, they will be unlettered, unqualified people who will insist, nonetheless, that they are correct. Bumptious, arrogant, and vain, these people will seek fame and glory. They will put on airs in the hope of attracting offerings from other people.

”When the lives of these demonic bhikshus come to an end their essential spirits will fall into the Avichi Hell. Having committed the five evil deeds, they will suffer successive rebirths as hungry ghosts and as animals. They will know all such states of woe as they pass on through eons as numerous as sands on the banks of the Ganges River. When their offenses are accounted for they will be reborn in a border land where the Triple Jewel is unknown.

”When the Dharma is about to disappear, women will become vigorous and will at all times do deeds of virtue. Men will grow lax and will no longer speak the Dharma. Those who are genuine shramanas will be looked upon as dung and no one will have faith in them. When the Dharma is about to perish, all the gods will begin to weep. Rivers will dry up and the five grains will not ripen. Pestilences will frequently take millions of lives. The masses will toil and suffer while the local officials will plot and scheme. No one will adhere to principles. Instead, the human race will multiply, becoming like the sands of the ocean-bed. Good persons will be hard to find; at most there will be one or two. As the eon comes to a close, the revolutions of the sun and the moon will grow short and the lifespan of people will decrease. Their hair will turn white by the time they are forty. Because of excessive licentious behavior they will quickly exhaust their seminal fluids and will die at a young age, usually before sixty years. As the lifespan of males decreases, that of females will increase to seventy, eighty, ninety, or one hundred years.

”The mighty rivers will flood and lose harmony with their natural cycles, yet people will not take notice or feel concern. Extremes of climate will soon be taken for granted. Beings of all races will mix together at random, without regard for the noble and the mean. Their births and rebirths will cause them to sink and float, like feeding aquatic creatures.

”Even then Bodhisattvas, Pratyekabuddhas, and Arhats will gather together in an unprecedented assembly because they will all have been harried and pursued by the hordes of demons. They will no longer dwell in the assemblies but the Three Vehicles will retreat to the wilderness. In a tranquil place they will find shelter, happiness, and long life. Gods will protect them and the moon will shine down upon them. The Three Vehicles will have an opportunity to meet together and the Way will flourish. However, within fifty-two years the Shurangama Sutra and the Pratyutpanna [Standing Buddha] Samadhi, will be the first to change and then to disappear. The twelve divisions of the canon will gradually follow until they vanish completely, never to appear again. Its words and texts will be totally unknown ever after. The precept sashes of shramanas will turn white of themselves. When my Dharma disappears it will be just like an oil lamp that flares brightly for an instant just before it goes out. So too, will the Dharma flare and die. After this time it is difficult to speak with certainty of what will follow.

”A period of ten million years will follow before the time when Maitreya is about to appear in the world to become the next Buddha. At that time the planet will be entirely peaceful. Evil vapors will have dissipated, rain will be ample and regular, and crops will grow abundantly. Trees will grow to a great height and people will grow to be eighty feet tall. The average lifespan will extend to 84,000 years. It will be impossible to count all the beings who will be taken across to liberation.”

Worthy Ananda addressed the Buddha, “What should we call this Sutra and how shall we uphold it?”

The Buddha said, “Ananda, this sutra is called The Ultimate Extinction of the Dharma. Tell everyone to propagate it widely; the merit of your actions will be measureless, beyond reckoning.”

When the four-fold assembly of disciples heard this sutra they grieved and wept. Each of them resolved to attain the true path of the Supreme Sage. Then bowing to the Buddha, they withdrew.

End of The Buddha Speaks the Ultimate Extinction of the Dharma Sutra.

From the Seng You Records, translator anonymous.
Appended to the Song Annals.

Copyright © Buddhist Text Translation Society
Proper Use, Terms, & Conditions

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User’s Guide to Volumes I to VIII of the printed Shurangama Sutra series, with the Tripitaka Master Hsuan Hua’s Commentaries

Because of the length of the Shurangama Sutra, with commentaries by the Venerable Master Hsuan Hua, the entire commentarial series has been divided into eight volumes. That is found in Volume 1 to 8 of the Shurangama Sutra.

To help readers to navigate through the lengthy text in the printed BTTS texts:

The entries in the Shurangama Sutra text are marked as numberpairs. For example, “Twenty-five Means to Enlightenment” is at 5:19, i.e. volume five, page nineteen of the printed volumes. This provides a simplified directory of the Shurangama Sutra, and is perfect for the general reader. You can also look for the corresponding paragraphs in “The Shurangama Sutra” on page 1; each paragraph is tagged with a similar number-pair.

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1. Chapter 1

The Sutra of the Foremost Shurangama at the Great Buddha’s Summit Concerning the Tathagata’s Secret Cause of Cultivation, His Certification to the Complete Meaning and all Bodhisattvas’ Myriad Practices 1:1

Translated during the Tang Dynasty by Shramana Paramiti from Central India. 1:70

Reviewed by Shramana Meghashikara from Uddiyana. 1:76

Certified by Shramana Huai Di from Nan Luo Monastery on Luo Fu Mountain. 1:76

Edited by Bodhisattva-precepts Disciple Fang Yong of Qing He, former Censor of State, and concurrently Attendant and Minister, and Court Regulator. 1:77

Thus I have heard. 1:79

At one time the Buddha dwelt at the city of Shravasti in the sublime abode of the Jeta Grove. 1:88

With a gathering of great bhikshus, twelve hundred fifty in all. 1:93

All were great Arhats without outflows, disciples of the Buddha, dwellers and maintainers. They had fully transcended all existence, and were able to travel everywhere, and to accomplish the awesome deportment. 1:99

They followed the Buddha in turning the wheel and were wonderfully worthy of the bequest. Stern and pure in the Vinaya, they were great exemplars in the three realms. Their limitless response-bodies took living beings across and liberated them, pulling out and rescuing those of the future so they could transcend all the bonds of dust. 1:103

The names of the leaders were: the greatly wise Shariputra, Mahamaudgalyayana, Mahakaushthila, Purnamaitreyaniputra, Subhuti, Upanishad, and others. 1:108

Moreover limitless Pratyekas who were beyond learning and those with initial resolve came to where the Buddha was to join the bhikshus’ Pravarana at the close of the summer retreat. 1:111

Bodhisattvas from the ten directions who desired counsel in order to resolve the doubts in their minds were respectful and obedient to the Awesome but Compassionate One as they prepared to seek the Secret Meaning. 1:114

Then the Tathagata arranged his seat, sat quietly and peacefully, and for the sake of everyone in the assembly proclaimed the profound and mysterious. Those in the pure assembly at the banquet of Dharma obtained what they had never obtained before. 1:116

The Immortal’s kalavinka-sound pervaded the ten directions and Bodhisattvas as numerous as the sands of the Ganges gathered at the Bodhimanda with Manjushri as their leader. 1:118

Then King Prasenajit, for the sake of his father, the late king, arranged on the day of mourning a vegetarian feast and invited the Buddha to the side rooms of the palace. He welcomed the Tathagata in person with a vast array of superb delicacies of unsurpassed wonderful flavors and himself invited the great Bodhisattvas. 1:121

In the city were also elders and laypeople who were also prepared to feed the Sangha at the same time, and they stood waiting for the Buddha to come and receive offerings. 1:125

The Buddha commanded Manjushri to assign the Bodhisattvas and Arhats to receive offerings from the various vegetarian hosts. 1:127

Only Ananda, who, having accepted a special invitation earlier, had traveled far and had not yet returned, was late for the apportioning of the Sangha. No senior-seated one or Acharya was with him, so he was returning alone on the road. 1:127

On that day he had received no offerings, and so at the appropriate time Ananda took up his begging bowl and, as he traveled through the city, begged in successive order. 1:130

As he first began to beg, he thought to himself that down to the very last danapati who would be his vegetarian host he would not question whether they were clean or unclean; whether they were ksatriyas of honorable name or chandalas. While practicing equality and compassion he would not merely select the lowly but was determined to perfect all living beings. limitless merit and virtue. 1:131

Ananda already knew that the Tathagata, the World Honored One, had admonished Subhuti and great Kashyapa for being Arhats whose hearts were not fair and equal, and he regarded with respect the Tathagata’s instructions on impartiality, to save everyone from doubt and slander. 1:132

Having crossed the city moat, he walked slowly through the outer gates, his manner stern and proper as he honored with propriety the method of obtaining food. 1:134

At that time, because Ananda was begging in sequential order, he passed by a house of prostitution and was waylaid by a powerful artifice. By means of a mantra of the Kapila religion, formerly of the Brahma Heaven, the daughter of Matangi drew him onto an impure mat. 1:135

With her licentious body she stroked and rubbed him until he was on the verge of destroying the precept-substance. 1:136

The Tathagata, knowing Ananda was being taken advantage of by the indecent artifice, finished the meal and immediately began his return journey. The king, great officials, elders, and laypeople followed along after the Buddha, desiring to hear the essentials of Dharma. 1:137

Then the World Honored One emitted a hundred rays of jeweled and fearless light from his crown. Within the light appeared a thousand-petalled precious lotus, upon which was seated a transformation-body Buddha in full-lotus posture, proclaiming a spiritual mantra. 1:138

He commanded Manjushri to take the mantra and go provide protection, and, when the evil mantra was extinguished, to lend support, and to encourage Ananda and Matangi’s daughter to return to where the Buddha was. 1:142

Ananda saw the Buddha, bowed, and wept sorrowfully, regretting that from time without beginning he had been preoccupied with erudition and had not yet perfected his strength in the Way. He respectfully and repeatedly requested an explanation of the very first expedients of the wonderful shamatha, samapatti, and dhyana, by means of which the Tathagatas of the ten directions had realized Bodhi. 1:144

At that time Bodhisattvas as numerous as the sands of the Ganges, great Arhats, pratyekas, and others from the ten directions, were also present. Pleased at the opportunity to listen, they withdrew silently to their seats to receive the sagely instruction. 1:151

In the midst of the great assembly, the World Honored One then extended his golden arm, rubbed Ananda’s crown, and said to Ananda and the great assembly, “There is a samadhi called the King of the Foremost Shurangama at the Great Buddha’s Summit Replete with the Myriad Practices; it is a path wonderfully adorned and the single door through which the Tathagatas of the ten directions gained transcendence. You should now listen attentively.” Ananda bowed down to receive the compassionate instruction humbly. 1:155

The Buddha said to Ananda, “You and I are of the same family and share the affection of a natural relationship. At the time of your initial resolve, what were the outstanding characteristics which you saw in my Dharma that caused you to suddenly cast aside the deep kindness and love found in the world?” 1:159

Ananda said to the Buddha, “I saw the Tathagata’s thirty-two characteristics, which were so supremely wonderful, so incomparable, that his entire body had a shimmering transparence just like that of crystal. 1:161

”I often thought to myself that these characteristics cannot be born of desire and love. Why? The vapors of desire are coarse and murky. From foul and putrid intercourse comes a turbid mixture of pus and blood which cannot give off such a magnificent, pure, and brilliant concentration of purple-golden light. And so I thirstily gazed upward, followed the Buddha, and let the hair fall from my head.” 1:162

The Buddha said, “Very good, Ananda. You should all know that all living beings are continually born and continually die, simply because they do not know the everlasting true mind, the bright substance of the pure nature. Instead they engage in false thinking. It has been so since time without beginning. Their thoughts are not true, and so the wheel keeps turning. 1:165

”Now you wish to investigate the unsurpassed Bodhi and actually discover your nature. You should answer my questions with a straightforward mind, because that is exactly the way the Tathagatas of the ten directions escaped birth and death. Their minds were all straightforward, and since their minds and words were consistently that way, from the beginning, through the intermediate stages to the end, they were never in the least evasive. 1:167

”Ananda, I now ask you: at the time of your initial resolve, which arose in response to the Tathagata’s thirty-two characteristics, what was it that saw those characteristics and who delighted in them?” 1:170

Ananda said to the Buddha, “World Honored One, this is the way I experienced the delight: I used my mind and eyes. Because my eyes saw the Tathagata’s outstanding characteristics, my mind gave rise to delight. That is why I became resolved and wished to removed myself from birth and death.” 1:170

The Buddha said to Ananda, “It is as you say, that experience of delight actually occurs because of your mind and eyes. If you do not know where your mind and eyes are, you will not be able to conquer the wearisome dust. 1:171

For example, when a king’s country is invaded by thieves and he sends out his troops to suppress and banish them, the troops must know where the thieves are. 1:172

”It is the fault of your mind and eyes that you flow and turn. I am now asking you specifically about your mind and eyes: where are they now?” 1:172

Ananda said to the Buddha, “World Honored One, all the ten kinds of living beings in the world alike maintain that the conscious mind dwells within the body; and as I regard the Tathagata’s blue lotus-flower eyes, they too are on the Buddha’s face. 1:172

”I now observe that these prominent organs, four kinds of defiling objects, are on my face, and so, too, my conscious mind actually is within my body.” 1:174

The Buddha said to Ananda, “You are now sitting in the Tathagata’s lecture hall looking at the Jeta Grove. Where is it at present?” 1:174

”World Honored One, this great many-storied pure lecture hall is in the Garden of the Benefactor of the Solitary. At present the Jeta Grove is in fact outside the hall.” 1:174

”Ananda, as you are now in the hall, what do you see first?” 1:175

”World Honored One, here in the hall I first see the Tathagata, next I see the great assembly, and from there, as I gaze outward, I see the grove and garden.” 1:175

”Ananda, why it is you are able to see the grove and the garden as you look at them?” 1:176

”World Honored One, since the doors and windows of this great lecture hall have been thrown open wide, I can be in the hall and see into the distance.” 1:176

The Buddha said to Ananda, “It is as you say. When one is in the lecture hall and the doors and windows are open wide, one can see far into the garden and grove. Could there be someone in the hall who does not see the Tathagata and yet sees outside the hall?” 1:176

Ananda answered: “World Honored One, to be in the hall and not see the Tathagata, and yet see the grove and fountains is impossible.” 1:176

”Ananda, you are like that too. 1:176

“Your mind is capable of understanding everything thoroughly. Now if your present mind, which thoroughly understands everything, were in your body, then you should be aware first of what is inside your body. Can there be living beings who first see inside their bodies before they observe things outside? 1:177

”Even if you cannot see your heart, liver, spleen, and stomach, still, the growing of your nails and hair, the twist of your sinews, and the throb of your pulse should be clearly understood. Why don’t you perceive these things? If you cannot perceive what is inside at all, how can you perceive what is outside? 1:178

”Therefore you should know that you state the impossible when you say that the aware and knowing mind is in the body.” 1:179

Ananda bowed his head and said to the Buddha, “Upon hearing such a Dharma-sound as the Tathagata has proclaimed, I realize that my mind is actually outside my body. 1:179

”Why? For example, a lamp alight in a room will certainly illumine the inside of the room first, and only then will it pour through the doorway to reach the recesses of the hall. For all living beings who do not see within their bodies but only see outside them, it is as if the lighted lamp were placed outside the room, so that it cannot illumine the room. 1:180

”This principle is certainly clear: it is absolutely beyond all doubt and exactly the Buddha’s entire meaning, and so it isn’t wrong is it?” 1:180

The Buddha said to Ananda, “All these bhikshus who just followed me to the city of Shravasti to beg in sequence for food have returned to the Jeta Grove and are rolling their food into balls as they eat. I have already finished eating, but consider the bhikshus: when one person eats, does everyone get full?” 1:181

Ananda answered, “No, World Honored One. Why? These bhikshus are Arhats, but their individual lives differ. How could one person’s eating cause everyone to be full?” 1:181

The Buddha told Ananda, “If your mind which understands, knows, sees and is aware were actually outside your body, your body and mind would be mutually exclusive and would have no relationship to one another. The body would be unaware of what the mind perceives, and the mind would not perceive the awareness within the body. 1:182

”Now as I show you my tula-cotton hand, does your mind distinguish it when your eyes see it?” 1:183

Ananda answered, “So it is, World Honored One.” 1:183

The Buddha told Ananda, “If the mind and eyes create a common perception, how then can the mind be outside? 1:183

”Therefore you should know you state the impossible when you say that the mind which knows, understands, and is aware is outside the body.” 1:184

Ananda said to the Buddha, “World Honored One, it is as the Buddha has said, since I cannot see inside, my mind does not reside in the body. Since my body and mind have a common awareness, they are not separate and so my mind does not dwell outside my body. As I now consider it, I know it is in a certain place.” 1:185

The Buddha said, “Now where is it?” 1:185

Ananda said, “Since the mind which knows and understands does not perceive what is inside but can see outside, upon reflection I believe it is concealed in the organ of vision. 1:185

”For example, when someone places crystal bowls over his eyes, the bowls cover his eyes but do not obstruct his vision. The organ of vision is thus able to see, and discriminations are made accordingly. 1:186

”And so my mind which knows, understands, and is aware does not see within because it resides in the organ. It can gaze outside clearly, without obstruction for the same reason: it is concealed in the organ.” 1:187

The Buddha said to Ananda, “Assuming that it is concealed in the organ, as you assert in your analogy of the crystals: if someone were to cover his eyes with the crystals and look at the mountains and rivers, would he see the crystals as well?” 1:188

”Yes, World Honored One, if a person were to cover his eyes with the crystals, he would in fact see the crystals.” 1:188

The Buddha said to Ananda, “If your mind is analogous to the eyes covered with crystals, then when you see the mountains and rivers, why dont you see your eyes? 1:189

”If you could see your eyes, your eyes would be part of the external environment. If you cannot see them, why did you say that the mind which understands, knows, and is aware is concealed in the organ of vision as eyes are covered by crystals? 1:189

“Therefore you should know that you state the impossible when you say that the mind which knows, understands, and is aware is concealed in the organ of vision in the way that the eyes are covered by crystals.” 1:190

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2. 
   Chapter 1

Ananda said to the Buddha, “World Honored One, I now offer this reconsideration: viscera and bowels lie inside the bodies of living beings, while the orifices are open to the exterior. There is darkness at the bowels and light at the orifices. 1:191

”Now, as I face the Buddha and open my eyes, I see light: that is to see outside. When I close my eyes and see darkness, that is to see within. How does that principle sound?” 1:192

The Buddha said to Ananda, “When you close your eyes and see darkness, does the darkness you experience lie before your eyes? If it does lie before your eyes, then the darkness is in front of your eyes. How can that be said to be ‘within’? 1:193

”If it were within, then when you are in a dark room without the light of sun, moon, or lamps, the darkness in the room would constitute your .warmers. and viscera. If it is not before you, how can it be seen? 1:193

”If you assert that there is an inward seeing that is distinct from seeing outside. In that case, when you close your eyes and see darkness, you would be seeing inside the body. Therefore, when you open your eyes and see light, why can’t you see your own face? 1:194

”If you cannot see your face, then there can be no seeing within. If you can see your face, then your mind that knows and understands and your organ of vision as well must be suspended in space. How could they be part of your body? 1:194

”If they are in space, then they are not part of your body. Otherwise the Tathagata who now sees your face should be part of your body as well. 1:195

”In that case, when your eyes perceive something, your body would remain unaware of it. If you press the point and say that the body and eyes each have an awareness, then you should have two perceptions, and your one body should eventually become two Buddhas. 1:196

”Therefore you should know that you state the impossible when you say that to see darkness is to see within.” 1:196

Ananda said to the Buddha, “I have heard the Buddha instruct the four assemblies that because the mind arises every kind of dharma arises, and that because dharmas arise, every kind of mind arises. 1:196

”As I now consider it, the substance of that very consideration is truly the nature of the mind. Wherever it comes together with things, the mind exists in response. It does not exist in the three locations of inside, outside and in between.” 1:197

The Buddha said to Ananda, “Now you say that because dharmas arise, every kind of mind arises. Wherever it comes together with things, the mind exists in response. But if it has no substance, the mind cannot come together with anything. If, having no substance, it can yet come together with things, that would constitute a nineteenth realm brought about by a union with the seventh defiling object, and there is no such principle. 1:198

”If it does have substance, when you pinch your body with your hand, does your mind which perceives it come out from the inside or in from the outside? If it comes out from the inside, then, once again, it should see within your body. If it comes in from outside, it should see your face first.” 1:199

Ananda said, “Seeing is done with the eyes. The mind’s perception is not that of the eyes. To say it sees doesn’t make sense.” 1:200

The Buddha said, “To suppose that the eyes can see is like supposing that the doors of a room can see. Also, when someone has died but his eyes are still intact, his eyes should see things. How can it be death if one can still see? 1:201

”Furthermore, Ananda, if your mind which is aware, understands, and knows in fact has substance, then is it a single substance or many substances? Does its substance perceive the body as it now resides in it or does it not perceive it? 1:201

”Supposing that it were a single substance, then when you pinched one limb with your fingers, the four limbs would be aware of it. If they all were aware of it, the pinch could not be at any one place. If the pinch were confined to one place, then the single substance you propose would not be possible. 1:202

”Supposing that it were many substances: then you would be many people. Which substance would be you? 1:203

”Supposing it were a pervasive substance: the case would be the same as before in the instance of pinching. But supposing it were not pervasive; then when you touched your head and touched your foot simultaneously, the foot would not perceive it if the head does. But that is not how you are. 1:203

”Therefore you should know that you state the impossible when you say that wherever it comes together with things, the mind exists in response.” 1:204

Ananda said to the Buddha, “World Honored One, I also have heard the Buddha discuss true appearance with Manjushri and the other disciples of the Dharma king. The World Honored One also said, ‘The mind is not inside and it is not outside.’ 1:204

”As I now consider it, if it were within, it would see things it does not see; if it were outside, there would be no common perception. Since it cannot see inside, it cannot be inside; and since the body and mind have common perception, it does not make sense to say it is outside. Therefore, since there is a common perception and since there is no seeing within, it must be in the middle.” 1:205

The Buddha said, “You say it is in the middle. That middle must not be haphazard or without a fixed location. Where is this middle that you propose? Is it in an external place, or is it in the body? 1:206

”If it were in the body, it could not be on the surface of the body since that is not the middle. But to be in the middle is no different than being inside. If it were in an external place, would there be some evidence of it, or not? If there were no evidence of it, that would be the same as if it did not exist. If there were evidence of it, then it would have no fixed location. 1:206

”Why? Suppose that someone were to indicate the middle by a marker. When regarded from the east, it would be to the west, and when regarded from the south, it would be to the north. The marker is unclear, and the mind would be equally chaotic.” 1:207

Ananda said, “The middle I speak of is neither of those. As the World Honored One has said, the eyes and forms are the conditions which create the eye-consciousness. The eyes make discriminations; forms have no perception, but a consciousness is created between them. That is where my mind is.” 1:208

The Buddha said, “If your mind were between the eye and an object, does the mind’s substance combine with the two or does it not? 1:209

”If it did combine with the two, then objects and the mind-substance would form a chaotic mixture. Since objects have no perception, while the substance has perception, the two would stand in opposition. Which is the middle? 1:209

”If it did not combine with the two, it would then be neither perceiver nor perceived and would have no substance or nature. Where would the characteristic of ‘middle’ be? 1:209

”Therefore you should know that for the mind to be in the middle is impossible.” 1:210

Ananda said to the Buddha, “World Honored One, when I have seen the Buddha turn the Dharma wheel in the past with great Maudgalyayana, Subhuti, Purna, and Shariputra, four of the great disciples, he often said that the nature of the mind which perceives, makes discriminations, and is aware is located neither within nor outside nor in the middle; it is not located anywhere at all. That very non-attachment to anything is what is called the mind. Therefore, is my non-attachment my mind?” 1:210

The Buddha said to Ananda, “You say that the nature of the mind which perceives, makes discriminations, and is aware is not located anywhere at all. The entirety of things existing in the world consists of space, the waters, the land, the creatures that fly and walk, and all external objects. Does your non-attachment also exist? 1:212

”If it does not exist, it is the same as hairs on a tortoise or horns on a rabbit. How can you speak of non-attachment? 1:213

”If non-attachment existed, it could not be said to be non-existent. To be non-existent is to be without attributes. To be existent is to have attributes. Whatever has attributes has a location; how then can it be said to be unattached? 1:213

”Therefore you should know, to call the aware, knowing mind non-attachment to anything is impossible.” 1:214

Then Ananda arose from his seat in the midst of the great assembly, uncovered his right shoulder, placed his right knee on the ground, respectfully put his palms together, and said to the Buddha: 1:215

”I am the Tathagata’s youngest cousin. I have received the Buddha’s compassionate love and have left the home-life, but I have been dependent on his affection, and as a consequence have pursued erudition and am not yet without outflows. 1:216

”I could not overcome the Kapila mantra. I was spun around by it and sank in the house of prostitution, all because I did not know the location of the realm of reality. 1:217

”I only hope that the World Honored One, out of great kindness and pity, will instruct us in the path of shamata to guide the icchantikas and overthrow the mlecchas.” 1:218

After he had finished speaking, he placed his five limbs on the ground along with the entire great assembly. Then they stood on tiptoe waiting attentively and thirstily to respectfully hear the instructions. 1:220

Then the World Honored One radiated forth from his face various kinds of light, dazzling light as brilliant as hundreds of thousands of suns. 1:221

The six kinds of quaking pervaded the Buddharealms, and thus lands as many as fine motes of dust throughout the ten directions appeared simultaneously. 1:222

The Buddha’s awesome spirit caused all the realms to unite into a single realm. 1:224

And in these realms all the great Bodhisattvas, each remaining in his own country, put their palms together and listened. 1:225

“The reason those who cultivate cannot accomplish unsurpassed Bodhi, but instead reach the level of a Sound-Hearer or of one enlightened to conditions, or become accomplished in outside ways as heaven-dwellers or as demon-kings or as members of the retinue of demons is that they do not know the two fundamental roots and are mistaken and confused in their cultivation. They are like one who cooks sand in the hope of creating savory delicacies. They may pass through as many aeons as there are motes of dust, but in the end they will not obtain what they want. 1:231

”What are the two? Ananda, the first is the root of beginningless birth and death, which is the mind that seizes upon conditions and that you and all living beings now make use of, taking it to be the self-nature. 1:234

”The second is the primal pure substance of the beginningless Bodhi Nirvana. It is the primal bright essence of consciousness that can bring forth all conditions. Because of conditions, you consider it to be lost. 1:239

”Living beings lose sight of the original brightness: therefore, though they use it to the end of their days, they are unaware of it, and without intending to they enter the various destinies. 1:242

”Ananda, since you now wish to know about the path of shamatha with the hope of getting out of birth and death, I will question you further.” 1:245

Then the Tathagata raised his golden arm and bent his five wheeled fingers as he asked Ananda, “Do you see?” 1:245

Ananda said, “I see.” 1:245

The Buddha said, “What do you see?” 1:248

Ananda said, “I see the Tathagata raise his arm and bend his fingers into a fist of light which dazzles my mind and my eyes.” 1:248

The Buddha said, “What do you see it with?” 1:248

Ananda said, “The members of the great assembly and I each see it with our eyes.” 1:248

The Buddha said to Ananda, “You have answered me by saying that the Tathagata bends his fingers into a fist of light which dazzles your mind and eyes. Your eyes are able to see, but what is the mind that is dazzled by my fist?” 1:248

Ananda said, “The Tathagata is asking where the mind is located. Now that I use my mind to search for it thoroughly, I propose that precisely what is able to investigate is my mind.” 1:249

The Buddha said, “Hey! Ananda, that is not your mind.” 1:249

Startled, Ananda leapt from his seat, stood and put his palms together, and said to the Buddha, “If it’s not my mind, what is it?” 1:250

The Buddha said to Ananda, “It is your perception of false appearances based on external objects which deludes your true nature and has caused you from beginningless time to your present life to recognize a thief as your son, to lose your eternal source, and to undergo the wheel’s turning.” 1:251

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3. 
   Chapter 1

Ananda said to the Buddha, “World Honored One, I am the Buddha’s favorite cousin. It is because my mind loved the Buddha that I was led to leave the home-life. It is my mind that not only makes offerings to the Tathagata, but also, in passing through lands as many as the grains of sand in the Ganges River to serve all Buddhas and good, wise advisors, and in martialing great courage to practice every difficult aspect of the dharma, I always use this mind. Even if I am slandering the dharma and eternally withdrawing my good roots, it would also be because of this mind. If this is not my mind, then I have no mind, and I am the same as a clod of earth or a piece of wood. Without this awareness and knowing, nothing would exist. 1:253

”Why does the Tathagata say this is not my mind? I am startled and frightened and not one member of the great assembly is without doubt. I only hope that the World Honored One will regard us with great compassion and instruct those who have not yet awakened.” 1:253

Then the World Honored One gave instruction to Ananda and the great assembly, wishing to cause their minds to enter the state of patience with the non-production of dharmas. 1:256

From the lion’s seat he rubbed Ananda’s crown and said to him, “The Tathagata has often said that all dharmas that arise are only manifestations of the mind. All causes and effects, the worlds as many as fine motes of dust, come into being because of the mind. 1:257

”Ananda, when all the things in the world, including blades of grass and strands of silk thread, are examined at their fundamental source, each is seen to have substance and a nature, even empty space has a name and an appearance. 1:258

”How much the less could the clear, wonderful, pure bright mind, the essence of all thoughts, itself be without a substance? 1:259

”If you insist that the nature which knows and observes and is aware of distinctions is the mind, then apart from all forms, smells, tastes, and touches . apart from the workings of all the defiling objects . that mind should have its own complete nature. 1:259

”And yet now, as you listen to my Dharma, it is because of sound that you are able to make distinctions. 1:260

”Even if you could extinguish all seeing, hearing, awareness, and knowing, and maintain an inner composure, the shadows of your discrimination of dharmas would remain. 1:260

”I do not insist that you grant that it is not the mind. But examine your mind in minute detail to see whether there is a discriminating nature apart from the objects of sense. That would truly be your mind. 1:262

”If this discriminating nature has no substance apart from objects, then it is shadows of discriminations of objects of mind. 1:262

”The objects are not permanent, and when they pass out of existence, such a mind would be like hair on a tortoise or horns on a rabbit. In that case your Dharma-body would be extinguished along with it. Then who cultivates and attains patience with the non-production of dharmas?” 1:263

At that point Ananda and everyone in the great assembly was speechless and at a total loss. 1:264

The Buddha said to Ananda, “There are cultivators in the world who, although they realize the nine successive stages of samadhi, do not achieve the extinction of outflows or become Arhats, all because they are attached to birth-and-death false thinking and mistake it for what is truly real. That is why now, although you are greatly learned, you have not realized the accomplishment of sagehood.” 1:264

When Ananda heard that, he again wept sorrowfully, placed his five limbs on the ground, knelt on both knees, put his palms together, and said to the Buddha, “Since I followed the Buddha and left home, what I have done is to rely on the Buddha’s awesome spirit. I have often thought, ‘There is no reason for me to toil at cultivation’ expecting that the Tathagata would bestow samadhi upon me. I never realized that he could not stand in for me in body and mind. Thus, I lost my original mind and although my body has left the home-life, my mind has not entered the Way. I am like the poor son who renounced his father and roamed around. 1:267

”Therefore, today I realize that although I am greatly learned, if I do not cultivate, it is the same as if I had not learned anything; just as someone who only speaks of food will never get full. 1:269

”World Honored One, now we all are bound by two obstructions and as a consequence do not perceive the still, eternal nature of the mind. I only hope the Tathagata will take pity on us poor and destitute ones and disclose the wonderful bright mind, and open my Way-eye.” 1:271

Then from the character wan [signifying “myriad virtues”] on his chest, the Tathagata poured forth precious light. Radiant with hundreds of thousands of colors, the brilliant light simultaneously pervaded everywhere throughout the ten directions to Buddharealms as many as fine motes of dust, anointing the crowns of every Tathagata in all the jeweled Buddhalands of the ten directions. Then it swept back to Ananda and all in the great assembly. 1:272

And said to Ananda, “I will now erect the great Dharma banner for you, to cause all living beings in the ten directions to obtain the wondrous subtle secret, the pure nature, the bright mind, and to attain the pure eye. 1:273

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4. 
   Chapter 2

“Ananda, you have told me that you saw my fist of bright light. How did it take the form of a fist? How did the fist become bright? By what means could you see it?” 2:1

Ananda replied, “The body of the Buddha is born of purity and cleanness, and, therefore, it assumes the color of Jambu River gold with deep red hues. Hence, it shone as brilliant and dazzling as a precious mountain. It was actually my eyes that saw the Buddha bend his five-wheeled fingers to form a fist which was shown to all of us.” 2:1

The Buddha told Ananda, “Today the Tathagata will tell you truly that all those with wisdom are able to achieve enlightenment through the use of examples. 2:2

”Ananda, take, for example, my fist: if I didn’t have a hand, I couldn’t make a fist. If you didn’t have eyes, you couldn’t see. If you apply the example of my fist to the case of your eyes, is the idea the same?” 2:4

Ananda said, “Yes, World Honored One. Since I can’t see without my eyes, if one applies the example of the Buddha’s fist to the case of your eyes, the idea is the same.” 2:4

The Buddha said to Ananda, “You say it is the same, but that is not right. Why? If a person has no hand, his fist is gone forever. But one who is without eyes is not entirely devoid of sight. 2:5

”For what reason? Try consulting a blind man on the street: ‘What do you see?’ 2:5

”Any blind man will certainly answer, ‘Now I see only black in front of my eyes. Nothing else meets my gaze.’ 2:5

”The meaning is apparent: if he sees blackness in front of him, how could his seeing be considered ‘lost’?” 2:5

Ananda said, “The only thing blind people see in front of their eyes is blackness. How can that be seeing?” 2:6

The Buddha said to Ananda, “Is there any difference between the blackness seen by blind people, who do not have the use of their eyes, and the blackness seen by someone who has the use of his eyes when he is in a dark room?” 2:6

”So it is, World Honored One. Between the two kinds of blackness, that seen by the person in a dark room and that seen by the blind, there is no difference.” 2:6

”Ananda, if the person without the use of his eyes who sees only blackness were suddenly to regain his sight and see all kinds of forms, and you say it is his eyes which see, then when the person in a dark room who sees only blackness suddenly sees all kinds of forms because a lamp is lit, you should say it is the lamp which sees. 2:7

”If it is a case of the lamp seeing, it would be a lamp endowed with sight – which couldn’t be called a lamp. And if the lamp were to do the seeing, how would you be involved? 2:8

”Therefore you should know that while the lamp can reveal the forms, it is the eyes, not the lamp, that do the seeing. And while the eyes can reveal the forms, the seeing-nature comes from the mind, not the eyes.” 2:8

Although Ananda and everyone in the great assembly had heard what was said, their minds had not yet understood, and so they remained silent. Hoping to hear more of the gentle sounds of the Tathagata’s teaching, they put their palms together, purified their minds, and stood waiting for the Tathagata’s compassionate instruction. 2:9

Then the World Honored One extended his tula-cotton webbed bright hand, opened his five-wheeled fingers, and told Ananda and the great assembly, “When I first accomplished the Way I went to the Deer Park, and for the sake of Ajnatakaundinya and all five of the bhikshus, as well as for you of the four-fold assembly, I said, ‘It is because living beings are impeded by guest-dust and affliction that they do not realize Bodhi or become arhats.’ At that time, what caused you who have now realized the holy fruit to become enlightened?” 2:10

Then Ajnatakaundinya arose and said to the Buddha, “Of the elders now present in the great assembly, only I received the name ‘understanding’ because I was enlightened to the meaning of the word ‘guest-dust’ and realized the fruition. 2:15

”World Honored One, it is like a traveler who stops as a guest at a roadside inn, perhaps for the night or perhaps for a meal. When he has finished lodging there or when the meal is finished, he packs his baggage and sets out again. He does not remain there at leisure. The host himself, however, does not go far away. 2:16

”Considering it this way, the one who does not remain is called the guest, and the one who does remain is called the host. The word ‘guest,’ then, means ‘one who does not remain.’ 2:17

”Again, when the sky clears up, the morning sun rises with all resplendence, and its golden rays stream into a house through a crevice to reveal particles of dust in the air. The dust dances in the rays of light, but the empty space is motionless. 2:17

”Considering it this way, what is clear and still is called space, and what moves is called dust. The word ‘dust,’ then, means ‘that which moves.’” 2:18

The Buddha said, “So it is.” 2:19

Then in the midst of the great assembly the Thus Come One bent his five-wheeled fingers. After bending them, he opened them again. After he opened them, he bent them again, and he asked Ananda, “What do you see now?” 2:20

Ananda said, “I see the Thus Come One’s hundred-jeweled wheeled palms opening and closing in the midst of the assembly.” 2:20

The Buddha said to Ananda, “You see my hand open and close in the assembly. Is it my hand that opens and closes, or is it your seeing that opens and closes?” 2:20

Ananda said, “The World Honored One’s jeweled hand opened and closed in the assembly. I saw the Thus Come One’s hand itself open and close; it was not my seeing-nature that opened and closed.” 2:20

The Buddha said, “What moves and what is still?” 2:21

Ananda said, “The Buddha’s hand does not remain at rest. And since my seeing-nature is beyond even stillness, how could it not be at rest?” 2:21

The Buddha said, “So it is.” 2:22

Then from his wheeled palm the Thus Come One sent a precious ray of light flying to Ananda’s right. Ananda immediately turned his head and glanced to the right. He then sent another ray of light to Ananda’s left. Ananda again turned his head and glanced to the left. The Buddha said to Ananda, “Why did your head move just now?” 2:22

Ananda said, “I saw the Thus Come One emit a wonderful precious light which came by my left and right, and so I looked to the left and right. My head moved of itself.” 2:22

”Ananda, when you glanced at the Buddha’s light and moved your head to the left and right, was it your head that moved or your seeing that moved?” 2:23

”World Honored One, my head moved of itself. Since my seeing-nature is beyond even cessation, how could it move?” 2:23

The Buddha said, “So it is.” 2:24

Then the Thus Come One told everyone in the great assembly, “Suppose other living beings called what moves ‘the dust’ and what does not dwell ‘the guest’? 2:24

”You noticed that it was Ananda’s head that moved; the seeing did not move. You also noticed that it was my hand which opened and closed; the seeing did not stretch or bend. 2:25

”Why do you continue to take something moving like your body and its environment to be in substantial existence, so that from the beginning to the end, your every thought is subject to production and extinction? 2:25

”You have lost your true nature and conduct yourselves in upside-down ways. Having lost your true nature and mind, you recognize objects as yourself, and it is you who cling to the flowing and turning of the revolving wheel.” 2:26

When Ananda and the great assembly heard the Buddha’s instructions, they became peaceful and composed both in body and mind. They recollected that since time without beginning, they had strayed from their fundamental true mind by mistaking the shadows of their causally conditioned differentiating minds as something real and substantial. Now on this day they had awakened to such illusions and misconceptions. Like a lost infant who rejoins its beloved mother after a long separation, they put their palms together to make obeisance to the Buddha. 2:28

They wished to hear such words from the Thus Come One as to enlighten them to the dual nature of body and mind – what is false and what is real, what is empty and what is substantial, what is subject to production and extinction and what transcends production and extinction. 2:29

Then King Prasenajit rose and said to the Buddha, “In the past, when I had not yet received the teachings of the Buddha, I met Katyayana and Vairatiputra, both of whom said that this body is annihilated after death, and that this is Nirvana. Now, although I have met the Buddha, I still have doubts about their words. How much I wish to be enlightened to the ways and means to perceive and realize the true mind, thereby proving that it transcends production and extinction! All those who have outflows also wish to be instructed on this subject.” 2:30

The Buddha said to the great king, “Now I ask you, as it is now is your physical body like vajra, indestructible and living forever? Or does it change and go bad?” 2:33

”World Honored One, this body of mine will keep changing until it eventually becomes extinct.” 2:33

The Buddha said, “Great King, you have not yet become extinct. How do you know you will become extinct?” 2:34

”World Honored One, although my impermanent, changing, and decaying body has not yet become extinct, I observe it now, and every passing thought fades away. Each new one fails to remain, but gradually perishes like fire turning to ashes. This perishing without cease convinces me that this body will eventually become completely extinct.” 2:34

The Buddha said, “So it is. 2:35

”Great King, at your present age you are already old and declining. How do your appearance and complexion compare to when you were a youth?” 2:35

”World Honored One, in the past when I was young my skin was moist and shining. When I reached the prime of life, my blood and breath were full. But now in my declining years, as I race into old age, my form is withered and wizened and my spirit dull. My hair is white and my face is in wrinkles and I haven’t much time remaining. How can I be compared to how I was when I was full of life?” 2:36

The Buddha said, “Great King, your appearance should not decline so suddenly.” 2:37

The king said, .World Honored One, the change has been a hidden transformation of which I honestly have not been aware. I have come to this gradually through the passing of winters and summers. 2:37

”How did it happen? In my twenties, I was still young, but my features had aged since the time I was ten. My thirties were a further decline from my twenties, and now at sixty-two I look back on my fifties as hale and hearty. 2:38

”World Honored One, I am contemplating these hidden transformations. Although the changes wrought by this process of dying are evident through the decades, I might consider them further in finer detail: these changes do not occur just in periods of twelve years; there are actually changes year by year. Not only are there yearly changes, there are also monthly transformations. Nor does it stop at monthly transformations; there are also differences day by day. Examining them closely, I find that kshana by kshana, thought after thought, they never stop. 2:39

”And so I know my body will keep changing until it is extinct.” 2:40

The Buddha told the great king, “By watching the ceaseless changes of these transformations, you awaken and know of your extinction, but do you also know that at the time of extinction there is something in your body which does not become extinct?” 2:41

King Prasenajit put his palms together and exclaimed, “I really do not know.” 2:41

The Buddha said, “I will now show you the nature which is not produced and not extinguished. 2:41

”Great King, how old were you when you saw the waters of the Ganges?” 2:42

The king said, “When I was three years old my compassionate mother led me to visit the Goddess Jiva. We passed a river, and at the time I knew it was the waters of the Ganges.” 2:42

The Buddha said, “Great King, you have said that when you were twenty you had deteriorated from when you were ten. Day by day, month by month, year by year until you have reached sixty, in thought after thought there has been change. Yet when you saw the Ganges River at the age of three, how was it different from when you were thirteen?” 2:42

The king said, “It was no different from when I was three, and even now when I am sixty-two it is still no different.” 2:42

The Buddha said, “Now you are mournful that your hair is white and your face is wrinkled. In the same way that your face is definitely more wrinkled than it was in your youth, has the seeing with which you look at the Ganges aged, so that it is old now but was young when you looked at the river as a child in the past?” 2:43

The king said, “No, World Honored One.” 2:43

The Buddha said, “Great King, your face is in wrinkles, but the essential nature of your seeing has not yet wrinkled. What wrinkles is subject to change. What does not wrinkle does not change. 2:44

”What changes will become extinct, but what does not change is fundamentally free of production and extinction. How can it be subject to your birth and death? Furthermore, why bring up what Maskari Goshaliputra and the others say: that after the death of this body there is total extinction?” 2:44

The King heard these words, believed them, and realized that when the life of this body is finished, there will be rebirth. He and the entire great assembly were greatly delighted at having obtained what they had never had before. 2:45

Ananda then arose from his seat, made obeisance to the Buddha, put his palms together, knelt on both knees, and said to the Buddha, “World Honored One, if seeing and hearing are indeed neither produced nor extinguished, why did the World Honored One refer to us as people who have lost their true natures and who go about things in an upside-down way? I hope the World Honored One will give rise to great compassion and wash my dust and defilement away.” 2:46

Then the Thus Come One let his golden arm fall so that his wheeled fingers pointed downward, and, showing Ananda, he said, .”You see my mudra-hand: is it right-side up or upside down?” 2:47

Ananda said, “Living beings in the world take it to be upside down. I do not know what is right-side up and what is upside down.” 2:47

The Buddha said to Ananda, “If people of the world take this as upside down, what do people of the world take to be right-side up?” 2:47

Ananda said, “They call it right-side up when the Thus Come One raises his arm, with the fingers of his tula-cotton hand pointing upward in the air.” 2:48

The Buddha then held up his hand and said: “Worldly people are doubly deluded when they discriminate between an upright and inverted hand. 2:48

”In the same way they will differentiate between your body and the Thus Come One’s pure Dharmabody and will say that the Thus Come One’s body is one of right and universal knowledge, while your body is upside down. 2:48

”But examine your bodies and the Buddha’s closely for this upside-downess: what exactly does the term ‘upside down’ refer to?” 2:49

Thereupon Ananda and the entire great assembly were dazed, and they stared unblinking at the Buddha. They did not know in what way their bodies and minds were upside down. 2:49

The Buddha’s compassion arose and he took pity on Ananda and on all in the great assembly and he spoke to the great assembly in a voice that swept over them like the ocean-tide. 2:50

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5. 
   Chapter 2

“All of you good people, I have often said that form and mind and all conditions, as well as dharmas pertaining to the mind – all the conditioned dharmas – are manifestations of the mind only. Your bodies and your minds all appear within the wonder of the bright, true, essential, wonderful mind. 2:50

”Why do I say that you have lost track of what is fundamentally wonderful in you, the perfect, wonderful bright mind, and that in the midst of your bright and enlightened nature, you mistake the false for the real because of ignorance and delusion? 2:52

”Mental dimness turns into dull emptiness. This emptiness, in the dimness, unites with darkness to become form. 2:52

”Stimulated by false thinking, the form takes the shape of a body. 2:53

”As causal conditions come together there are perpetual internal disturbances which tend to gallop outside. Such inner disturbances are often mistaken for the nature of mind. 2:54

”The primary misconception about the mind and body is the false view that the mind dwells in the physical body. 2:54

”You do not know that the physical body, as well as the mountains, the rivers, empty space, and the great earth are all within the wonderful bright true mind. 2:55

”It is like ignoring hundreds of thousands of clear pure seas and taking notice of only a single bubble, seeing it as the entire ocean, as the whole expanse of great and small seas. 2:55

”You people are doubly deluded among the deluded. Such inversion does not differ from that caused by my lowered hand. The Thus Come One says you are most pitiable.” 2:56

Having received the Buddha’s compassionate rescue and profound instruction, Ananda’s tears fell, and he folded his hands and said to the Buddha, “I have heard these wonderful sounds of the Buddha and have realized that the wonderful bright mind is fundamentally perfect; it is the eternally dwelling mind-ground. 2:58

”But now in awakening to the Dharma-sounds that the Buddha is speaking, it is my conditioned mind which I use to contemplate them reverently. Having just obtained the mind, I do not acknowledge that it is the fundamental mind-ground. 2:59

”I pray that the Buddha will take pity on me and proclaim the perfect sound to pull out my doubts by the roots and enable me to return to the unsurpassed Way.” 2:60

The Buddha told Ananda, “You still listen to the Dharma with the conditioned mind, and so the Dharma becomes conditioned as well, and you do not obtain the Dharma-nature. It is like when someone points his finger at the moon to show it to someone else. Guided by the finger, that person should see the moon. If he looks at the finger instead and mistakes it for the moon, he loses not only the moon but the finger also. Why? He mistakes the pointing finger for the bright moon. 2:61

”Not only does he lose the finger, but he also fails to recognize light and darkness. Why? He mistakes the substance of the finger for the bright nature of the moon, and so he does not understand the two natures of light and darkness. The same is true of you. 2:62

”If you take what distinguishes the sound of my speaking Dharma to be your mind, then that mind itself, apart from the sound which is distinguished, should have a nature which makes distinctions. It is like the guest who lodges overnight at an inn; he stops temporarily and then goes on. He does not dwell there permanently, whereas the innkeeper does not go anywhere: he is the host of the inn. 2:64

”Likewise, if it is truly your mind, it does not go anywhere. However, in the absence of sound it has no discriminating nature of its own. Can you tell the reason why? 2:65

”This, then, applies not only to the distinguishing of sound; in distinguishing my appearance, there is no distinction-making nature apart from the mark of form. 2:65

”Thus even when the making of distinctions is totally absent, when there is no form and no emptiness – the obscurity which Goshali and the others take to be the ‘profound truth’ – in the absence of causal conditions, the distinction-making nature ceases to exist. 2:66

”How can we say that the nature of your mind plays the part of host since everything perceived by it returns to something else?” 2:67

Ananda said, “If every state of our mind returns to something else as its cause, then why does the wonderful bright original mind mentioned by the Buddha return nowhere? I hold out the hope that the Buddha will shower us with such compassion as to enlighten us on this point.” 2:68

The Buddha said to Ananda, “As you now see me, the essence of your seeing is fundamentally bright. If the profound bright original mind is compared to the moon, the essence of your seeing is the second moon rather than its reflection. 2:69

”You should listen attentively, for I am now going to show you the place of no returning. 2:70

”Ananda, this great lecture hall is open to the east. It is flooded with light when the sun rises in the sky. It is dark at midnight during a new moon or when obscured by clouds or fog. Looking out through open doors and windows your vision is unimpeded; facing walls or houses your vision is hindered. Your vision is causally conditioned in such places where there are forms of distinctive features; in dull void, you can see only emptiness. Your vision will be distorted when the objects of seeing are shrouded in dust and vapor; you will perceive clearly when the air is fresh. 2:70

”Ananda, observe all these transitory characteristics as I now return each to its place of origin. What are the basic origins? Ananda, among all these transitions, the ‘light’ returns to the sun. Why? Without the sun there is no light; therefore the reason for light belongs with the sun, and so it can be returned to the sun. 2:73

”’Darkness’ returns to the new moon. ‘Penetration’ returns to the doors and windows while ‘obstruction’ returns to the walls and eaves. ‘Conditions’ return to distinctions. ‘Emptiness’ returns to dull emptiness. ‘Darkness’ and ‘distortion’ return to the mist and haze. Bright ‘purity’ returns to freshness, and nothing that exists in this world goes beyond these kinds. 2:73

”To which of the eight states of perception will the essence of your seeing return? Why do I ask? The answer lies in the fact that if it is returned to brightness, you will not see darkness when there is no light. Although such states of perception as light, darkness, and the like differ from one another, your seeing remains unchanged. 2:75

”That which can be returned to other sources is clearly not you; that which can be returned nowhere is none other than you. 2:76

”Therefore I know that your mind is fundamentally wonderful, bright, and pure. You yourself are confused and deluded. You miss what is fundamental, and you are caught in the turning wheel of the six paths, tossing and floating on the stormy sea of birth and death all the time. No wonder the Thus Come One says that you are the most pitiable of creatures.” 2:78

Ananda said, “I recognize that the seeing-nature does not return to anything, but how can I come to know that it is my true nature?” 2:80

The Buddha told Ananda, “Now I have a question for you. At this point you have not yet attained the purity of no outflows. Blessed by the Buddha’s spiritual strength, you are able to see into the first dhyana heavens without any obstruction, just as Aniruddha looks at Jambudvipa with such clarity as he might an amala fruit in the palm of his hand. 2:81

”Bodhisattvas can see hundreds of thousands of realms. The Thus Come Ones of the ten directions see everything throughout the pure lands as numerous as fine motes of dust. Living beings’ sight does not extend beyond a fraction of an inch. 2:87

”Ananda, as you and I now look at the palace where the four heavenly kings reside, and inspect all that moves in the water, on dry land, and in the air, some are dark and some are bright, varying in shape and appearance, yet all are nothing but dust before us – distinctions and obstructions. 2:89

”Among them you should distinguish which is self and which is other. I ask you now to select from within your seeing which is the substance of the self and which is the appearance of things. 2:90

”Ananda, if you take a good look at everything everywhere within the range of your vision extending from the palaces of the sun and moon to the seven gold mountain ranges, all that you see is not you, but are things of different features and lights. At closer range you will gradually see clouds floating, birds flying, wind blowing, dust rising, trees, plants, rivers, mountains, grasses, animals, people, all of which are not you, but things. 2:91

”Ananda, all things, near and far, have the nature of things. Although each is distinctly different, they are seen with the same pure essence of seeing. Thus all the categories of things have their individual distinctions, but the seeing-nature has no differences. This essential wonderful brightness is most certainly your seeing-nature. 2:94

”If seeing were a thing, then you should also be able to see my seeing. 2:96

”If you say you see my seeing, when we both look at the same thing, then when I am not seeing, why don’t you see my not-seeing? 2:96

”If you do see my not-seeing, it is clearly not the thing that I am not seeing. If you do not see my not-seeing, then it is clearly not a thing, and how can you say it is not you? 2:97

”What is more, if your seeing is a thing, things should also see you when you see things. With substance and nature mixed up together, you and I and everyone in the world are no longer in order. 2:100

”Ananda, if, when you see, it is you and not I who see, then the seeing-nature pervades everywhere. Therefore whose is it if it is not yours? 2:101

”Why do you have doubts about your own true nature and come to me seeking verification, thinking your nature is not true?. 2:102

Ananda said to the Buddha, “World Honored One, given that this seeing-nature is certainly mine and does not belong to anything else, when the Thus Come One and I regard the palace of the Four Heavenly Kings with its supreme store of jewels and stay at the palace of the sun and moon, this seeing completely pervades the lands of the Saha world. Upon returning to the sublime abode, I only see the monastic grounds and in the pure central hall I only see the eaves and corridors. 2:103

”World Honored One, that is how the seeing is. At first its substance pervaded everywhere throughout the one realm, but now in the midst of this room it fills one room only. Does the seeing shrink from great to small, or do the walls and eaves press in and cut it off? Now I do not know where the meaning in this lies and hope the Buddha will let fall his vast compassion and proclaim it for me thoroughly.” 2:104

The Buddha told Ananda, “All the aspects of everything in the world, such as big and small, inside and outside, are classed as the dust before you. You should not say the seeing stretches and shrinks. 2:107

”Consider the example of a square container in which a square of emptiness is seen. I ask you further: is the square emptiness that is seen in the square container a fixed square shape, or is it not fixed as a square shape? 2:108

”If it is a fixed square shape, when it is switched to a round container the emptiness would not be round. If it is not a fixed shape, then when it is in the square container it should not be a square-shaped emptiness. 2:108

”You say you do not know where the meaning lies. The nature of the meaning is thus; how can you speak of its location? 2:109

”Ananda, if you now wished there to be neither squareness nor roundness, you would only need to take the container away. The substance of emptiness has no shape, and so you should not say that you would also have to take the shape away from the emptiness. 2:110

”If, as you ask, your seeing shrinks and becomes small when you enter a room, then when you look up at the sun is your seeing pulled out until it reaches the sun’s surface? If you build walls and eaves which can press in and cut off your seeing why then is there no evidence of a joining when you drill a small hole? Therefore, that idea is incorrect. 2:111

”From beginningless time until now, all living beings have mistaken themselves for things and, having lost the original mind, are turned around by things. That is why they contemplate bigness and smallness in the midst of all this. 2:111

”If you can turn things around, then you are the same as the Thus Come One. 2:112

”With body and mind perfect and bright, you are an unmoving place of the Way. 2:114

”The tip of a single fine hair can completely contain the lands of the ten directions.. 2:114

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6. 
   Chapter 2

Ananda said to the Buddha, “World Honored One, if this seeing-essence is indeed my wonderful nature, my wonderful nature is now in front of me. If the seeing is truly me, what, then, are my present body and mind? Yet it is my body and mind which make distinctions whereas the seeing does not make distinctions and does not discern my body. 2:116

”If it is really my mind which causes me to see now, then the seeing-nature is actually me, and the body is not me. 2:117

”How is this different from the question the Thus Come One asked about things being able to see me? I only hope the Buddha will let fall his great compassion and explain for those who have not yet awakened.” 2:117

The Buddha told Ananda, “What you have now said – that the seeing is in front of you – is actually not the case. 2:118

”If it were actually in front of you, it would be something you would actually see, and then the seeing-essence would have a location. It wouldn’t be that there is no evidence of it. 2:118

”Now as you sit in the Jeta Grove you look about everywhere at the grove, the ponds, the halls, as far as the sun and moon, with the Ganges River before you. Now, before my lion’s seat, point out these various appearances: what is dark is the groves, what is bright is the sun, what is obstructing is the walls, what is clear is emptiness, and so on from the grasses and trees to the finest particle of hair. Their sizes vary, and since they all have appearances, none cannot be located. 2:119

”If it is certain that your seeing is in front of you, then with your hand you should with certainty point out what the seeing is. Ananda, if emptiness is the seeing, then how can it remain empty since it has already become your seeing? If a thing is the seeing, how can it be external to you as an object, since it has already become your seeing? 2:120

”You can cut through and peel away the myriad appearances to the finest degree in order to distinguish and bring forth the essential brightness and pure wonder of the source of seeing, pointing it out and showing it to me from among all these things, so that it is perfectly clear beyond any doubt.” 2:121

Ananda said, “From where I am now in this many-storied lecture hall, as far as the distant Ganges River and the sun and moon overhead, all that I might raise my hand to point to, all that I indulge my eyes in seeing, are all things; they are not the seeing. World Honored One, it is as the Buddha has said. Not merely myself, who am a shravaka of the first stage who still has outflows, but even Bodhisattvas cannot break open and reveal, among the myriad appearances which are before them, an essence of seeing which has a special self-nature apart from all things.” 2:122

The Buddha said, “So it is, so it is.” 2:122

The Buddha said further to Ananda, “It is as you have said. There is no seeing-essence to be found existing separately among all the things. Therefore, all the things you point to are things, and none is the seeing. 2:123

”Now I will tell you: you and the Thus Come One sit in the Jeta Grove and look again at the groves and gardens, as far as the sun and moon, and at all the various different appearances, and it is certain that the seeing-essence is not among whatever you point to. You can go ahead and reveal what, among these things, is not your seeing.” 2:124

Ananda said, “I see clearly all over this Jeta Grove, and I do not know what in the midst of it is not my seeing. 2:125

”Why? If trees are not the seeing, why do I see trees? If trees are the seeing, then what becomes of trees? The same is true of everything up to and including emptiness: if emptiness is not the seeing, why do I see emptiness? If emptiness is the seeing, then what becomes of emptiness? 2:125

”As I consider it again and reveal the subtlest aspects of the myriad appearances, none is not my seeing.” 2:126

The Buddha said, “So it is, so it is.” 2:127

Then all in the great assembly who had not reached the stage beyond learning were stunned upon hearing these words of the Buddha, and could not perceive where the meaning began or ended. They were agitated and taken aback at the same time, having lost what they had adhered to. 2:127

The Thus Come One, knowing they were anxious and uneasy in spirit, let pity rise in his heart as he consoled Ananda and everyone in the great assembly. “Good people, what the unsurpassed Dharma King says is true and real. He speaks things as they are. He does not deceive. He does not lie. He is not Maskari Goshaliputra with his four kinds of non-dying theories that are deceptive and confusing. You should consider this attentively. It is no disgrace to pity or to implore.” 2:129

Then Manjushri, son of the Dharma King, took pity on the four assemblies, rose from his seat in the midst of the great assembly, bowed at the Buddha’s feet, placed his palms together respectfully, and said to the Buddha, “World Honored One, the great assembly has not awakened to the principle of the Thus Come One’s two-fold disclosure of the essence of seeing as being both form and emptiness and as being neither of them. 2:131

”World Honored One, if the causal form, emptiness and other phenomena mentioned above were the seeing, there should be an indication of its distance; and if they were not the seeing, there should be nothing visible to be seen. Now we do not know what is meant, and this is why we are alarmed and concerned. 2:133

”It is not that our good roots from former lives are deficient. We only hope the Thus Come One will have the great compassion to reveal exactly what all the things are and what the seeing-essence is. Is it that there is no question of ‘is’ or ‘is not’ in all of this?” 2:134

The Buddha told Manjushri and the great assembly, “To the Thus Come Ones and the great Bodhisattvas of the ten directions, who dwell in this samadhi, seeing and the conditions of seeing, as well as the characteristics of thought, are like flowers in space – fundamentally non-existent. 2:135

”This seeing and its conditions are originally the wonderful pure bright substance of Bodhi. How can one speak of ‘is’ and ‘is not’? 2:136

”Manjushri, I now ask you: take yourself as an example, Manjushri. Is there still another Manjushri? Is there a Manjushri who is and a Manjushri who is not?” 2:137

”So it is, World Honored One: I am truly Manjushri. There is no Manjushri who ‘is.’ Why? If there were still another Manjushri who ‘is’ Manjushri, there would be two Manjushris. But it is not that now I am not Manjushri. In fact, neither of the two characteristics ‘is’ and ‘is not’ exist.” 2:137

The Buddha said, “This is not only the case with the seeing, the basic substance of wonderful Bodhi, but also with emptiness and mundane objects. 2:138

”They are basically the projections or manifestations of the wonderful brightness of unsurpassed Bodhi, the pure, perfect, true mind. They are falsely taken to be form and emptiness, as well as hearing and seeing. 2:139

”Just as with the second moon: which one ‘is’ the moon and which ‘is not’ the moon? Manjushri, there is only one true moon, and within it there is not a moon that ‘is’ or a moon that ‘is not.’ 2:140

”Therefore, now as you contemplate the seeing and the mundane things together, all the things you disclose are called false thoughts. You cannot transcend ‘is’ and ‘is not’ from within them. 2:140

”With the true essence, the wonderful enlightened bright nature, you can get beyond trying to point out or not point out.” 2:141

Ananda said to the Buddha, “World Honored One, it is truly as the Dharma King has said: the condition of enlightenment pervades the ten directions: clear, everlasting, and by nature neither produced nor extinguished. How does it differ, then, from the first brahma Kapila’s teaching of the ‘profound truth’ or from the teaching of the ascetics who throw ashes on themselves or from the other externalist sects that say there is a ‘real self’ which pervades the ten directions? 2:142

”Also, in the past, the World Honored One gave a lecture on Mount Lanka explaining the principle thoroughly for the sake of Great Wisdom Bodhisattva and others: ‘Externalist sects always speak of spontaneity. I speak of causes and conditions which is an entirely different principle.’ 2:144

”Now as I contemplate the nature of enlightenment as spontaneous, as neither produced nor extinguished, and as apart from all empty falseness and inversion, it seems to have nothing to do with your causes and conditions or the spontaneity advocated by others. Would you please enlighten us on this point lest we should fall into deviant paths, thus enabling us to obtain the true mind, the bright nature of wonderful enlightenment?” 2:146

The Buddha told Ananda, “Now I have instructed you with such expedients in order to tell you the truth, yet you do not awaken to it but mistake it for spontaneity. 2:147

”Ananda, if it definitely were spontaneous, you should be able to distinguish the substance of the spontaneity. 2:148

”Now you look into the wonderful bright seeing. What is its self? Does the seeing take bright light as its self? Does it take darkness as its self? Does it take emptiness as its self? Does it take solid objects as its self? 2:148

”Ananda, if its self consists in light, you should not see darkness. Moreover, if it takes emptiness as the substance of its self, you should not see solid objects. Continuing in the same way, if it takes all dark appearances as its self, then when it is light, the seeing-nature is cut off and extinguished, and how can you see light?” 2:149

Ananda said, “I am certain that the nature of this wonderful seeing is not spontaneous. Now I discern that it is produced from causes and conditions. But I do not yet have it clear in my mind. I now ask the Thus Come One how this idea is consonant with the nature of causes and conditions.” 2:150

The Buddha said, “You say it is causes and conditions. I ask you again: because you are now seeing, the seeing-nature manifests. Is it because of light that the seeing exists? Is it because of darkness that the seeing exists? Is it because of emptiness that the seeing exists? Is it because of solid objects that the seeing exists? 2:151

”Ananda, if light brings it into existence, you should not see darkness, and if it exists because of darkness, you should not see light. It is the same with emptiness and solid objects. 2:152

”Moreover, Ananda, does the seeing derive from the condition of light? Does the seeing derive from the condition of darkness? Does the seeing derive from the condition of emptiness? Does the seeing derive from the condition of solid objects? 2:153

”Ananda, if it exists because of the condition of emptiness, you should not see solid objects. If it exists because of the condition of solid objects, you should not see emptiness: it is the same with light and darkness. 2:153

”Thus you should know that the essential, enlightened wonderful brightness is due to neither causes nor conditions and it does not arise spontaneously. 2:154

”It is not that which is not spontaneous. It is not that it is not; nor is it that it is not not. It is not that which ‘is’ or ‘is not.’ 2:154

”Any dharma is that which is apart from all characteristics. 2:155

”Now in the midst of dharmas, how can you use your mind to make distinctions that are based on worldly sophistries, terms, and characteristics? That is like grasping at empty space with your hand: you only succeed in tiring yourself out. How could empty space possibly yield to your grasp?” 2:155

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7. 
   Chapter 2

Ananda said to the Buddha, “If the nature of the wonderful enlightenment has neither causes nor conditions, then why does the World Honored One always tell the bhikshus that the nature of seeing derives from the four conditions of emptiness, brightness, the mind, and the eyes? What does that mean?” 2:159

The Buddha said, “Ananda, what I have said about all the worldly causes and conditions has nothing to do with the primary meaning. 2:160

”Ananda, I ask you again: people in the world say, ‘I can see.’ What is meant by seeing? What is not seeing?” 2:162

Ananda said, “Due to the light of the sun, the moon, and lamps, people in the world can see all kinds of appearances: that is called seeing. If it were not for these three kinds of light, they would not be able to see.” 2:162

”Ananda, if it is called ‘not seeing’ when there is no light, you should not see darkness. If in fact you do see darkness, which is none other than the lack of light, how can you say there is an absence of seeing? 2:163

”Ananda, if, when it is dark, you call it ‘not seeing’ because you do not see light, then since it is now light and you do not see the characteristic of darkness, it should also be called ‘not seeing.’ Thus, the two characteristics would both be called ‘not seeing.’ 2:163

”Although these two characteristics replace one another, your seeing-nature does not lapse for an instant. Thus you can know that there is seeing in both cases. How, then, can you say there is no seeing? 2:164

”Therefore, Ananda, you should know that when you see light, the seeing is not the light. When you see darkness, the seeing is not the darkness. When you see emptiness, the seeing is not the emptiness. When you see solid objects, the seeing is not the solid objects. 2:165

”Having realized these four meanings, you should also know that when you see your seeing, the seeing is not the seeing to be seen. Since the former seeing is beyond the latter, the latter cannot reach it. That being the case, how can you say that your absolute intuitive perception has something to do with causes and conditions or spontaneity or that it has something to do with mixing and uniting? 2:165

”You narrow-minded Sound Hearers are so inferior and ignorant that you are unable to penetrate through to the purity of the characteristic of reality. Now I will teach you. You should consider it well, and do not become weary or negligent on the wonderful road to Bodhi.” 2:168

Ananda said to the Buddha, “World Honored One, it is still not clear in my mind what the Buddha, the World Honored One, has explained for me and for others like me about causes and conditions, spontaneity, the characteristic of mixing and uniting, and the absence of mixing and uniting. And now to hear further that to see seeing is not seeing adds yet another layer of confusion. 2:172

”Humbly, I hope that with your vast compassion you will bestow upon us the great wisdom-eye so as to show us the bright pure enlightened mind.” After saying this he wept, made obeisance, and waited to receive the holy instruction. 2:173

Then the World Honored One, out of pity for Ananda and the great assembly, began to explain extensively the wonderful path of cultivation of all samadhis of the Great Dharani. 2:174

He said to Ananda, “Although you have a strong memory, it only benefits your wide learning. But your mind has not yet understood the subtle secret contemplation and illumination of shamatha. Listen attentively now as I explain it for you in detail. 2:175

”And may this explanation cause all those of the future who have outflows to obtain the fruition of Bodhi. 2:175

Ananda, all living beings turn on the wheel of rebirth in this world because of two upside-down discriminating false views. Wherever these views arise, revolution through the cycle of appropriate karma occurs. 2:177

”What are the two views? The first consists of the false view based on living beings’ individual karma. The second consists of the false view based on living beings’ collective share. 2:180

”What is meant by false views based on individual karma? Ananda, it is like a person in the world who has red cataracts on his eyes so that at night he alone sees around the lamp a circular reflection composed of layers of five colors. 2:183

”What do you think? Is the circle of light that appears around the lamp at night the lamp’s colors, or is it the seeing’s colors? 2:184

”Ananda, if it is the lamp’s colors, why is it that someone without the disease does not see the same thing, and only the one who is diseased sees the circular reflection? If it is the seeing’s colors, then the seeing has already become colored; what, then, is the circular reflection the diseased person sees to be called? 2:184

”Moreover, Ananda, if the circular reflection is in itself a thing apart from the lamp, then it would be seen around the folding screen, the curtain, the table, and the mats. If it has nothing to do with the seeing, it should not be seen by the eyes. Why is it that the person with cataracts sees the circular reflections with his eyes? 2:185

”Therefore, you should know that in fact the colors come from the lamp, and the diseased seeing brings about the reflection. Both the circular reflection and the faulty seeing are the result of the cataract. But that which sees the diseased film is not sick. Thus you should not say that it is the lamp or the seeing or that it is neither the lamp nor the seeing. 2:186

”It is like a second moon often seen when one presses on one’s eye while looking up into the sky. It is neither substantial nor a reflection because it is an illusory vision caused by the pressure exerted on one’s eye. Hence, a wise person should not say that the second moon is a form or not a form. Nor is it correct to say that the illusory second moon is apart from the seeing or not apart from the seeing. 2:187

”It is the same with the illusion created by the diseased eyes. You cannot say it is from the lamp or from the seeing: even less can it be said not to be from the lamp or the seeing. 2:188

”What is meant by the false view of the collective share? Ananda, in Jambudvipa, besides the waters of the great seas, there is level land that forms some three thousand continents. East and west, throughout the entire expanse of the great continent, there are twenty-three hundred large countries. In the other, smaller continents in the seas there may be two or three hundred countries, or perhaps one or two, or perhaps thirty, forty, or fifty. 2:189

”Ananda, suppose that among them there is one small continent where there are only two countries. The people of just one of the countries together experience evil conditions. On that small continent, all the people of that country see all kinds of inauspicious things: perhaps they see two suns, perhaps they see two moons with circles, or a dark haze, or girdle-ornaments around them; or comets, shooting stars, ‘ears’ on the sun or moon, rainbows, secondary rainbows, and various other evil signs. 2:190

”Only the people in that country see them. The living beings in the other country from the first do not see or hear anything unusual. 2:193

”Ananda, I will now go back and forth comparing these two matters for you, to make both of them clear. 2:193

”Ananda, in the case of the living being’s false view of individual karma by which he sees the appearance of a circular reflection around the lamp, the appearance seems to be real, but in the end, what is seen comes into being because of the cataracts on the eyes. 2:194

”The cataracts are the result of the weariness of the seeing rather than the products of form. However, the essence of seeing which perceives the cataracts is free from all diseases and defects. For example, you now use your eyes to look at the mountains, the rivers, the countries, and all the living beings. They are all brought about by the disease of your seeing contracted since time without beginning. 2:194

”Seeing and the conditions of seeing seem to manifest what is before you. Originally my enlightenment is bright. The seeing and conditions arise from the cataracts. Realize that the seeing arises from the cataracts: the enlightened condition of the basically enlightened bright mind has no cataracts. 2:195

”That which is aware of the faulty awareness is not diseased. It is the true perception of seeing. How can you continue to speak of feeling, hearing, knowing, and seeing? 2:196

”Therefore, you now see me and yourself and the world and all the ten kinds of living beings because of a disease in the seeing. What is aware of the disease is not diseased. 2:197

”The true essential seeing by nature has no disease. Therefore it is not what we normally call seeing. 2:198

”Ananda, let us compare the false views of those living beings’ collective share with the false views of the individual karma of one person. 2:198

”The individual person with the diseased eyes is the same as the people of that one country. He sees circular reflections erroneously brought about by a disease of the seeing. The beings with a collective share see inauspicious things. In the midst of their karma of identical views arise pestilence and evils. 2:203

”Both are produced from a beginningless falsity in the seeing. It is the same in the three thousand continents of Jambudvipa, throughout the four great seas and in the Saha World and throughout the ten directions. All countries that have outflows and all living beings are the enlightened bright wonderful mind without outflows. Because of the false, diseased conditions that are seen, heard, felt, and known, they mix and unite in false birth, mix and unite in false death. 2:204

”If you can leave far behind all conditions which mix and unite and those which do not mix and unite, then you can also extinguish and cast out the causes of birth and death, and obtain perfect Bodhi, the nature which is neither produced nor extinguished. It is the pure clear basic mind, the everlasting fundamental enlightenment. 2:205

”Ananda, although you have already realized that the wonderfully bright basic enlightenment does not by nature come from causes and conditions and is not by nature spontaneous, you have not yet understood that the enlightened source is produced neither from mixing and uniting nor from a lack of mixing and uniting. 2:208

”Ananda, now I will once again make use of the mundane objects before you to question you. You now hold that false thoughts mix and unite with the causes and conditions of everything in the world, and you wonder whether certification to Bodhi might arise from mixing and uniting. 2:212

”Accordingly, right now, does the wonderful pure seeingessence mix with light, does it mix with darkness, does it mix with emptiness or does it mix with solid objects? If it mixes with light, look further at the light: what place there in the light before you is combined with the seeing? If you can distinguish the characteristic of seeing, what does it look like in combination? 2:213

”If it is not the seeing, how can you see the light? If it is the seeing, how can the seeing see itself? 2:214

”If it is certain that the seeing is complete, what room will there be for it to mix with the light? If the light is complete, it cannot unite and mix with the seeing. 2:214

”If seeing is different from light, then both the nature and the light lose their identity when they combine. Since the combination results in the loss of the light and the nature, it is meaningless to say it mixes with light. The same principle applies to its mixing with darkness, with emptiness, or with solid objects. 2:215

”Moreover, Ananda, as you are right now, once again, does the wonderful pure seeing-essence unite with light, does it unite with darkness, does it unite with emptiness, or does it unite with solid objects? 2:217

”If it unites with light, then when darkness comes the characteristic of light is extinguished, how will you be able to see darkness, since the seeing does not unite with darkness? If you do see darkness and yet at that time there is no union with darkness, but rather a union with light, then you would not have seen light. Since you would not have seen light, why is it that, when there is union with light, you are able to know clearly that it is light and not darkness? 2:217

”The same is true of its union with darkness, with emptiness, or with solid objects.” 2:218

Ananda said to the Buddha, “World Honored One, as I consider it, the source of this wonderful enlightenment does not mix or unite with any conditioned mundane object or with the mind’s speculation. Is that the case?” 2:219

The Buddha said, “Now you say further that the enlightened nature is neither mixed nor united. So now I ask you further: as to this wonderful seeing-essence’s neither mixing nor uniting, does it not mix with light? Does it not mix with darkness? Does it not mix with emptiness? Does it not mix with solid objects? 2:219

”If it does not mix with light, then between seeing and light there must be a boundary. 2:220

”Examine it further: what place is light? What place is seeing? Where are the boundaries of the seeing and the light? 2:220

”Ananda, if there is no seeing within the boundaries of light, then there is no contact between them, and clearly one would not know where the characteristic of light is. Then how could its boundaries be realized? 2:221

”As to its not mixing with darkness, with emptiness, or with solid objects, the principle is the same. 2:221

”Moreover, as to the wonderful seeing essence’s neither mixing nor uniting, does it not unite with light? Does it not unite with darkness? Does it not unite with emptiness? Does it not unite with solid objects? 2:221

”If it does not unite with light, then the seeing and the light are at odds with each other by nature, as are the ear and the light, which do not come in contact. 2:222

”Since the seeing does not know where the characteristic of light is, how can it determine clearly whether there is union? 2:222

”As to its not uniting with darkness, with emptiness, or with solid objects, the principle is the same. 2:223

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8. 
   Chapter 3

“Ananda, you have not yet understood that all the defiling objects that appear, all the illusory, ephemeral characteristics, spring up in the very spot where they also come to an end. They are what is called ‘illusory falseness.’ But their nature is in truth the bright substance of wonderful enlightenment. 3:1

”Thus it is throughout, up to the five skandhas and the six entrances, to the twelve places and the eighteen realms; the union and mixture of various causes and conditions account for their illusory and false existence, and the separation and dispersion of the causes and conditions result in their illusory and false extinction. 3:2

”Who would have thought that production, extinction, coming, and going are fundamentally the everlasting, wonderful light of the Treasury of the Thus Come One, the unmoving, all pervading perfection, the wonderful nature of true suchness! If within the true and eternal nature one seeks coming and going, confusion and enlightenment, or birth and death, there is nothing that can be obtained. 3:3

”Ananda, why do I say that the five skandhas are basically the wonderful nature of true suchness, the Treasury of the Thus Come One? 3:5

”Ananda, consider this example: when a person who has pure clear eyes looks at clear, bright emptiness, he sees nothing but clear emptiness, and he is quite certain that nothing exists within it. 3:5

”If, for no apparent reason, the person does not move his eyes, the staring will cause fatigue, and then of his own accord, he will see strange flowers in space and other unreal appearances that are wild and disordered. 3:6

”You should know that it is the same with the skandha of form. 3:7

”Ananda, the strange flowers come neither from emptiness nor from the eyes. 3:7

”The reason for this, Ananda, is that if the flowers were to come from emptiness, they would return to emptiness. If there is a coming out and a going in, the space would not be empty. If emptiness were not empty, then it could not contain the appearance of the arisal and extinction of the flowers, just as Ananda’s body cannot contain another Ananda. 3:7

”If the flowers were to come from the eyes, they would return to the eyes. 3:8

”If the nature of the flowers were to come from the eyes, it would be endowed with the faculty of seeing. If it could see, then when it left the eyes it would become flowers in space, and when it returned it should see the eyes. If it did not see, then when it left the eyes it would obscure emptiness, and when it returned, it would obscure the eyes. 3:9

”Moreover, when you see the flowers, your eyes should not be obscured. So why is it that the eyes are said to be ‘pure and bright’ when they see clear emptiness? 3:9

”Therefore, you should know that the skandha of form is empty and false, because it neither depends on causes and conditions for existence nor is spontaneous in nature. 3:10

”Ananda, consider the example of a person whose hands and feet are relaxed and at ease and whose entire body is in balance and harmony. He is unaware of his life processes, because there is nothing agreeable or disagreeable in his nature. However, for some unknown reason, the person rubs his two hands together in emptiness, and sensations of roughness, smoothness, cold, and warmth seem to arise from nowhere between his palms. 3:10

”You should know that it is the same with the skandha of feeling. 3:11

”Ananda, all this illusory contact does not come from emptiness, nor does it come from the hands. 3:11

”The reason for this, Ananda, is that if it came from emptiness, then since it could make contact with the palms, why wouldn’t it make contact with the body? It should not be that emptiness chooses what it comes in contact with. 3:12

”If it came from the palms, it could be readily felt without waiting for the two palms to be joined. 3:12

”What is more, if it were to come from the palms, then the palms would know when they were joined. When they separated, the contact would return into the arms, the wrists, the bones, and the marrow, and you also should be aware of the course of its entry. 3:12

”It should also be perceived by the mind because it would behave like something coming in and going out of the body. In that case, what need would there be to put the two palms together to experience what is called ‘contact’? 3:13

”Therefore, you should know that the skandha of feeling is empty and false, because it neither depends on causes and conditions for existence nor is spontaneous in nature. 3:13

”Ananda, consider the example of a person whose mouth waters at the mention of sour plums, or the soles of whose feet tingle when he thinks about walking along a precipice. 3:14

”You should know that it is the same with the skandha of thinking. 3:15

”Ananda, you should know that the watering of the mouth caused by the mention of the plums does not come from the plums, nor does it come from the mouth. 3:16

”The reason for this, Ananda, is that if it were produced from the plums, the plums should speak for themselves, why wait for someone to mention them? If it came from the mouth, the mouth itself should hear, and what need would there be to wait for the ear? If the ear alone heard, then why doesn’t the water come out of the ear? 3:16

”Thinking about walking along a precipice is explained in the same way. 3:17

”Therefore, you should know that the skandha of thinking is empty and false, since it neither depends upon causes and conditions for existence, nor is spontaneous in nature. 3:17

”Ananda, consider, for example, a swift rapids whose waves follow upon one another in orderly succession, the ones behind never overtaking the ones in front. 3:18

”You should know that it is the same with the skandha of activity. 3:19

”Ananda, thus the nature of the flow does not arise because of emptiness, nor does it come into existence because of the water. It is not the nature of water, and yet it is not separate from either emptiness or water. 3:20

”The reason for this, Ananda, is that if it arose because of emptiness, then the inexhaustible emptiness throughout the ten directions would become an inexhaustible flow, and all the worlds would inevitably be drowned. 3:20

”If the swift rapids existed because of water, then their nature would differ from that of water and the location and characteristics of its existence would be apparent. 3:21

”If their nature were simply that of water, then when they became still and clear they would no longer be made up of water. 3:21

”Suppose it were to separate from emptiness and water: there isn’t anything outside of emptiness, and outside of water there isn’t any flow. 3:21

”Therefore, you should know that the skandha of activity is empty and false, since it neither depends upon causes and conditions for existence nor is spontaneous in nature. 3:22

”Ananda, consider, for example, a man who picks up a kalavinka pitcher and stops up its two holes. He lifts up the pitcher filled with emptiness and, walking some thousand li away, presents it to another country. You should know that the skandha of consciousness is the same way. 3:22

”Thus, Ananda, the space does not come from one place, nor does it go to another. 3:24

”The reason for this, Ananda, is that if it were to come from another place, then when the stored up emptiness in the pitcher went elsewhere there would be less emptiness in the place where the pitcher was originally. 3:25

”If it were to enter this region: when the holes were unplugged and the pitcher was turned over, one would see emptiness come out. 3:25

”Therefore, you should know that the skandha of consciousness is empty and false, since it neither depends upon causes and conditions for existence nor is spontaneous in nature. 3:26

”Moreover, Ananda, why do I say that the six entrances have their origin in the wonderful nature of true suchness, the Treasury of the Thus Come One? 3:27

”Ananda, although the eye’s staring causes fatigue, the eye and the fatigue originate in Bodhi. Staring gives rise to the characteristic of fatigue. 3:28

”Because a sense of seeing is stimulated in the midst of the two false, defiling objects of light and dark, defiling appearances are taken in; this is called the nature of seeing. Apart from the two defiling objects of light and dark, this seeing is ultimately without substance. 3:28

”Thus, Ananda, you should know that seeing does not come from light or dark, nor does it come forth from the sense organ, nor is it produced from emptiness. 3:29

”Why? If it came from light, then it would be extinguished when it is dark, and you would not see darkness. If it came from darkness, then it would be extinguished when it is light, and you would not see light. 3:29

”Suppose it came from the sense organ, which is obviously devoid of light and dark: a nature of seeing such as this would have no self-nature. 3:30

”Suppose it came forth from emptiness. When it looks in front of you, it sees the shapes of the defiling dust; turning around, it would see your sense organ. Moreover, if it were emptiness itself which sees, what connection would that have with your entrance? 3:30

”Therefore, you should know that the eye entrance is empty and false, since it neither depends upon causes and conditions for existence nor is spontaneous in nature. 3:31

”Ananda, consider, for example, a person who suddenly stops up his ears with two fingers. Because the sense organ of hearing has become fatigued, a sound is heard in his head. However, both the ears and the fatigue originate in Bodhi. Monotony will produce the characteristic of fatigue. 3:32

”Because a sense of hearing is stimulated in the midst of the two false, defiling objects of movement and stillness, defiling appearances are taken in; this is called the nature of hearing. Apart from the two defiling objects of movement and stillness, this hearing is ultimately without substance. 3:33

”Thus, Ananda, you should know that hearing does not come from movement and stillness; nor does it come from the sense organ, nor is it produced from emptiness. 3:35

”Why? If it came from stillness, it would be extinguished when there is movement, and you would not hear movement. If it came from movement, then it would be extinguished when there is stillness, and you would not be aware of the stillness. 3:35

”Suppose it came from the sense organ, which is obviously devoid of movement and stillness: a nature of hearing such as this would have no self nature. 3:36

”Suppose it came from emptiness: emptiness would then become hearing and would no longer be emptiness. Moreover, if it were emptiness itself which hears, what connection would it have with your entrance? 3:36

”Therefore, you should know that the ear entrance is empty and false, since it neither depends upon causes and conditions for existence, nor is spontaneous in nature. 3:37

”Ananda, consider, for example, a person who inhales deeply through his nose. After he has inhaled for a long time it becomes fatigued, and then there is a sensation of cold in the nose. Because of that sensation, there are the distinctions of penetration and obstruction, of emptiness and actuality, and so forth, including all fragrant and stinking vapors. However, both the nose and the fatigue originate in Bodhi. Overexertion will produce the characteristic of fatigue. 3:37

”Because a sense of smelling is stimulated in the midst of the two false, defiling objects of penetration and obstruction, defiling appearances are taken in; this is called the nature of smelling. Apart from the two defiling objects of penetration and obstruction, this smelling is ultimately without substance. 3:39

”You should know that smelling does not come from penetration and obstruction, nor does it come forth from the sense organ, nor is it produced from emptiness. 3:40

”Why? If it came from penetration, the smelling would be extinguished when there is obstruction, and then how could it experience obstruction? If it existed because of obstruction, then where there is penetration there would be no smelling; in that case, how would the awareness of fragrance, stench, and other such sensations come into being? 3:41 .

”Suppose it came from the sense organ, which is obviously devoid of penetration and obstruction. A nature of smelling such as this would have no self nature. 3:42

”Suppose it came from emptiness: smelling itself would turn around and smell your own nose. Moreover, if it were emptiness itself which smelled, what connection would it have with your entrance? 3:42

”Therefore, you should know that the nose entrance is empty and false, since it neither depends upon causes and conditions for existence nor is spontaneous in nature. 3:42

”Ananda, consider, for example, a person who licks his lips with his tongue. His excessive licking causes fatigue. If the person is sick, there will be a bitter flavor; a person who is not sick will have a subtle sweet sensation. Sweetness and bitterness demonstrate the tongue’s sense of taste. When the organ is inactive, a sense of tastelessness prevails. However, both the tongue and the fatigue originate in Bodhi. Stress produces the characteristic of fatigue. 3:43

Because the two defiling objects of sweetness and bitterness, as well as tastelessness, stimulate a recognition of taste which in turn draws in these defiling sensations, it becomes what is known as a sense of taste. Apart from the two defiling objects of sweetness and bitterness and apart from tastelessness, the sense of taste is originally without a substance. 3:46

”Thus, Ananda, you should know that the perception of sweetness, bitterness, and tastelessness does not come from sweetness or bitterness, nor does it exist because of tastelessness, nor does it arise from the sense organ, nor is it produced from emptiness. 3:47

”For what reason? If it came from sweetness and bitterness, it would cease to exist when tastelessness was experienced, so how could it recognize tastelessness? If it arose from tastelessness, it would vanish when the flavor of sweetness was tasted, so how could it perceive the two flavors, sweet and bitter? 3:47

”Suppose it came from the tongue which is obviously devoid of the defiling objects of sweetness and bitterness and of tastelessness. An essence of tasting such as this would have no self nature. 3:48

”Suppose it came from emptiness: the sense of taste would be experienced by emptiness instead of by the mouth. Suppose, moreover, that it was emptiness itself which tasted; what connection would that have with your entrance? 3:48

”Therefore, you should know that the tongue entrance is empty and false since it neither depends upon causes and conditions for existence nor is it spontaneous in nature. 3:49

”Ananda, consider, for example, a person who touches his warm hand with his cold hand. If the cold is in excess of the warmth, the warm hand will become cold; if the warmth is in excess of the cold, his cold hand will become warm. So the sensation of warmth and cold is felt through the contact and separation of the two hands. Fatiguing contact results in the interpenetration of warmth and cold. However, both the body and the fatigue originate in Bodhi. Protraction produces the characteristic of fatigue. 3:49

”Because a physical sensation is stimulated in the midst of the two defiling objects of separation and union, defiling appearances are taken in; this is called the awareness of sensation. Apart from the two sets of defiling objects of separation and union, and pleasantness and unpleasantness, the awareness of sensation is originally without a substance. 3:50

”Thus, Ananda, you should know that this sensation does not come from separation and union, nor does it exist because of pleasantness and unpleasantness, nor does it arise from the sense organ, nor is it produced from emptiness. 3:51

”For what reason? If it arose when there was union, it would disappear when there was separation, so how could it sense the separation? The two characteristics of pleasantness and unpleasantness are the same way. 3:51

”Suppose it came from the sense organ, which is obviously devoid of the four characteristics of union, separation, pleasantness, and unpleasantness; an awareness of physical sensation such as this would have no self nature. 3:52

”Suppose it came from emptiness; the awareness of sensations would be experienced by emptiness itself, what connection would that have with your entrance? 3:52

”Therefore you should know that the body entrance is empty and false, since it neither depends upon causes and conditions for existence, nor is spontaneous in nature. 3:53

”Ananda, consider, for example, a person who becomes so fatigued that he goes to sleep. Having slept soundly, he awakens and tries to recollect what he experienced while asleep. He recalls some things and forgets others. Thus, his upside-downness goes through production, dwelling, change, and extinction, which are taken in and returned to a center habitually, each following the next without ever being overtaken. This is known as the mind organ or intellect. The mind and the fatigue are both Bodhi. Persistence produces the characteristic of fatigue. 3:53

”The two defiling objects of production and extinction stimulate a sense of knowing which in turn grasps these inner sense data, reversing the flow of seeing and hearing. Before the flow reaches the ground it is known as the faculty of intellect. 3:56

”Apart from the two sets of defiling objects of waking and sleeping and of production and extinction, the faculty of intellect is originally without substance. 3:56

”Thus, Ananda, you should know that the faculty of intellect does not come from waking, sleeping, production, or extinction, nor does it arise from the sense organ, nor is it produced from emptiness. 3:57

”For what reason? If it came from waking, it would disappear at the time of sleeping, so how could it experience sleep? If it came from production, it would cease to exist at the time of extinction, so how could it undergo extinction? If it came from extinction it would disappear at the time of production, so how could it know about production? 3:57

”Suppose it came from the sense organ; waking and sleeping cause only a physical opening and closing respectively. Apart from these two movements, the faculty of intellect is as unsubstantial as flowers in space, because it is fundamentally without a self nature. 3:58

”Suppose it came from emptiness; the sense of intellect would be experienced by emptiness instead of by the mind. Then what connection would that have with your entrance? 3:58

”Therefore, you should know that the mind entrance is empty and false, since it neither depends upon causes and conditions for existence nor is spontaneous in nature. 3:59

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9. 
   Chapter 3

“Moreover, Ananda, why do I say that the twelve places are basically the wonderful nature of true suchness, the Treasury of the Thus Come One? 3:60

Ananda, look again at the trees in the Jeta Grove and the fountains and pools. 3:61

”What do you think? Do these things come into being because the forms are produced and thus the eyes see, or because the eyes produce the characteristics of form? 3:61

”Ananda, if the organ of sight were to produce the characteristics of form, then the nature of form would be obliterated when you see emptiness, which is not form. Once it was obliterated, everything that is manifest would disappear. Since the characteristics of form would then be absent, who would be able to understand the nature of emptiness? The same is true of emptiness. 3:61

”If, moreover, the defiling objects of form were to produce the eye’s seeing, then seeing would perish upon looking at emptiness, which is not form, and once it perished, everything would disappear. Then who would be able to understand emptiness and form? 3:62

”Therefore, you should know that neither seeing nor form nor emptiness has a location, and thus the two places of form and seeing are empty and false. Their origin is not in causes and conditions, nor do their natures arise spontaneously. 3:63

”Ananda, listen again to the drum being beaten in the Jeta Garden when the food is ready. The Assembly gathers as the bell is struck. The sounds of the bell and the drum follow one another in succession. 3:63

”What do you think? Do these things come into existence because the sound comes to the region of the ear, or because the ear goes to the place of the sound? 3:65

”Again, Ananda, suppose that the sound comes to the region of the ear. Similarly, when I go to beg for food in the city of Shravasti, I am no longer in the Jeta Grove. If the sound definitely goes to the region of Ananda’s ear, then neither Maudgalyayana nor Kashyapa would hear it, and even less the twelve hundred and fifty Shramanas who, upon hearing the sound of the bell, come to the dining hall at the same time. 3:66

”Again, suppose that the ear goes to the region of the sound. Similarly, when I return to the Jeta Grove, I am no longer in the city of Shravasti. When you hear the sound of the drum, your ear will already have gone to the place where the drum is being beaten. Thus, when the bell peals, you will not hear the sound . even the less that of the elephants, horses, cows, sheep, and all the other various sounds around you. 3:68

”If there is no coming or going, there will be no hearing, either. 3:69

”Therefore, you should know that neither hearing nor sound has a location, and thus the two places of hearing and sound are empty and false. Their origin is not in causes and conditions, nor do their natures arise spontaneously. 3:69

”Moreover, Ananda, you smell the chandana in this censer. When one particle of this incense is lit, it can be smelled simultaneously through forty li around the city of Shravasti. 3:70

”What do you think? Is this fragrance produced from the chandana wood? Is it produced in your nose, or does it arise within emptiness? 3:71

”Again, Ananda, suppose this fragrance is produced from your nose. What is said to be produced from the nose should come forth from the nose. Your nose is not chandana, so how can the nose have the fragrance of chandana? When you say you smell fragrance, it should enter your nose. For the nose to emit fragrance is not the meaning of smelling. 3:71

”Suppose it is produced from within emptiness. The nature of emptiness is everlasting and unchanging, and so the fragrance should be eternally present. What need should there be to rely on burning the dry wood in the censer? 3:72

”Suppose it is produced from the wood. Now, the nature of this incense is such that it gives off smoke when it is burned. If the nose smells it, it should be filled with smoke. The smoke rises into the air, and before it has reached the distance, how is it that the fragrance is already being smelled at a distance of forty li? 3:73

”Therefore, you should know that neither the fragrance, nor the nose’s smelling has a location, and so the two places of smelling and fragrance are empty and false. Their origin is not in causes and conditions, nor do their natures arise spontaneously. 3:74

”Ananda, twice every day you take up your bowl along with the rest of the assembly, and among what you receive may be things of supreme flavor, such as curds, buttermilk, and clarified butter. 3:74

”What do you think? Are these flavors produced from emptiness, do they come forth from the tongue, or are they produced from the food? 3:77

”Again, Ananda, suppose that the flavors came from your tongue; now there is only one tongue in your mouth. When that tongue had already become the flavor of curds, then it would not change if it encountered some dark rock candy. 3:77

”Suppose it did not change: that would not be what is called knowing tastes. Suppose it did change: the tongue is not many substances, and how could one tongue know so many tastes? 3:78

”Suppose it were produced from the food. The food does not have consciousness; how could it know tastes? Moreover, if the food itself were to recognize them, that would be the same as someone else eating. Then what connection would that have with what is called your recognition of tastes? 3:79

”Suppose it were produced in emptiness. When you eat emptiness, what flavor does it have? Suppose that emptiness had the flavor of salt. Then since your tongue was salty, your face would also be salty, and likewise everyone in the world would be like fish in the sea. Since you would be constantly influenced by salt, you would never know tastelessness. If you did not recognize tastelessness, you would not be aware of the saltiness, either. You would not know anything at all. How could that be what is called taste? 3:79

”Therefore, you should know that neither flavors nor the tongue’s tasting has a location; and, so the two places of tasting and flavor are empty and false. Their origin is not in causes and conditions, nor do their natures arise spontaneously. 3:80

”Ananda, early every morning you rub your head with your hand. 3:81

”What do you think? When there is a sensation of the rubbing, where does the ability to make contact lie? Is the ability in the hands or is it in the head? 3:82

”If it were in the hands, then the head would have no knowledge of it, and how could that be what is called touch? If it were in the head, then the hands would be useless, and how could that be what is called touch? 3:82

”If each had it, then you, Ananda, would have two bodies. 3:87

”If there were only one touch in the head and the hand, then the hand and the head would be of one substance. If they were one substance, then no touch would be possible. 3:87

”If they were two substances, to which would the touch belong? The one which was capable of touch would not be the one that was touched. The one that was touched would not be the one that was capable of touch. Nor should it be that the touch came into being between you and emptiness. 3:87

”Therefore, you should know that neither the sensation of touch nor the body has a location. And so the two places of the body and touch are empty and false. Their origin is not in causes and conditions, nor do their natures arise spontaneously. 3:88

”Ananda, your mind is always conditioned by three qualities – good, bad, and indeterminate – which produce patterns of dharmas. 3:89

”Are these dharmas produced by the mind, or do they have a special place apart from the mind? 3:90

”Ananda, if they were the mind, the dharmas would not be its defiling objects. Since they would not be conditions of the mind, how could you say that they had a location? 3:91

”Suppose they were to have a special place apart from the mind: then would the dharmas themselves be able to know? 3:91

”If they were to have a sense of knowing, they would be called a mind. If they were something other than you, they would be someone else’s mind, since they are not defiling objects. If they were the same as you, they would be your own mind. But, how could your mind stand apart from you? 3:92

”Suppose they were to have no sense of knowing; yet these defiling objects are not forms, sounds, smells, or tastes; they are neither cold nor warmth, nor the characteristic of emptiness. Where would they be located? 3:92

”We have established that they are represented in neither form nor emptiness; nor is it likely that they exist somewhere in the human realm beyond emptiness, for if they did, the mind could not be aware of them. Whence, then, would they arise? 3:93

”Therefore, you should know that neither dharmas nor the mind has a location. And, so the two places of mind and dharmas are empty and false. Their origin is not in causes and conditions, nor do their natures arise spontaneously. 3:93

”Moreover, Ananda, why do I say that the eighteen realms are basically the wonderful nature of true suchness, the Treasury of the Thus Come One? 3:95

”Ananda, as you understand it, the eyes and form create the conditions that produce the eye consciousness. 3:97

”Is the consciousness produced because of the eyes, such that the eyes are its realm? Or is it produced because of form, such that form is its realm? 3:97

”Ananda, if it were produced because of the eyes, then in the absence of emptiness and form it would not be able to make distinctions; and, so even if you had a consciousness, what use would it be? 3:97

”Moreover, your seeing is neither green, yellow, red, nor white. There is virtually nothing in which it is represented, therefore, what is the realm established from? 3:98

”Suppose it were produced because of form. In emptiness, when there was no form, your consciousness would be extinguished. Then, why is it that the consciousness knows the nature of emptiness? 3:98

”Suppose a form changes. You are also conscious of the changing appearance; but your eye consciousness does not change. Where is the boundary established? 3:99

”If the eye consciousness were to change when form changed, then there would be no appearance of a realm. If it were not to change, it would be constant, and given that it was produced from form, it should have no conscious knowledge of where there was emptiness. 3:100

”Suppose the eye consciousness arose both from the eyes and from form. If they were united, there would still be a point of separation. If they were separate, there would still be a point of contact. Hence, the substance and nature would be chaotic and disorderly; how could a realm be set up? 3:100

”Therefore, you should know that as to the eyes and form being the conditions that produce the realm of eye-consciousness, none of the three places exists. Thus, the three aspects of the eyes, form, and the form realm do not have their origin in causes and conditions, nor do their natures arise spontaneously. 3:101

”Moreover, Ananda, as you understand it, the ear and sound create the conditions that produce the ear consciousness. 3:102

”Is this consciousness produced because of the ear such that the ear is its realm, or is it produced because of sound, such that sound is its realm? 3:102

”Ananda, suppose the ear consciousness were produced because of the ear. The organ of hearing would have no awareness in the absence of both movement and stillness. Thus, nothing would be known by it. Since the organ would lack awareness, what would characterize the consciousness? 3:103

”You may hold that the ears hear, but when there is no movement and stillness, hearing cannot occur. How, then, could the ears, which are but physical forms, unite with external objects to be called the realm of consciousness? Once again, therefore, how would the realm of consciousness be established? 3:104

”Suppose it was produced from sound. If the consciousness existed because of sound, then it would have no connection with hearing. Without hearing, then the characteristic of sound would have no location. 3:104

”Suppose consciousness existed because of sound. Given that sound exists because of hearing, which causes the characteristic of sound to manifest, then you should also hear the hearing consciousness. 3:105

”If the hearing consciousness is not heard, there is no realm. If it is heard, then it is the same as sound. If the consciousness itself is heard, who is it that perceives and hears the consciousness? If there is no perceiver, then in the end you would be like grass or wood. 3:105

”Nor is it likely that the sound and hearing mix together to form a realm in between. Since a realm in between could not be established, how could the internal and external characteristics be delineated? 3:106

”Therefore, you should know that as to the ear and sound creating the conditions which produce the realm of the ear consciousness, none of the three places exists. Thus, the three aspects of the ear, sound, and sound consciousness do not have their origin in causes and conditions, nor do their natures arise spontaneously. 3:107

”Moreover, Ananda, as you understand it, the nose and smells create the conditions that produce the nose-consciousness. 3:108

”Is this consciousness produced because of the nose, such that the nose is its realm? Or, is it produced because of smells, such that smells are its realm? 3:108

”Suppose, Ananda, that the nose consciousness were produced because of the nose, then in your mind, what do you take to be the nose? Do you hold that it takes the form of two fleshy claws, or do you hold it is an inherent ability of the nature which perceives smells as a result of movement? 3:109

”Suppose you hold that it is fleshy claws which form an integral part of your body. Since the body’s perception is touch, the sense organ of smelling would be named ‘body’ instead of ‘nose,’ and the objects of smelling would be objects of touch. Since it would not even have the name ‘nose,’ how could a realm be established for it? 3:109

”Suppose you held that the nose was the perceiver of smells. Then, in your mind, what is it that perceives? Suppose it were the flesh that perceived. Basically, what the flesh perceives is objects of touch, which have nothing to do with the nose. 3:110

”Suppose it were emptiness that perceived. Then emptiness would itself be the perceiver, and the flesh would have no awareness. Thus, empty space would be you, and since your body would be without perception, Ananda would not exist. 3:111

”If it is the smell that perceives, perception itself would lie with the smell. What would that have to do with you? 3:111

”If it is certain that vapors of fragrance and stench are produced from your nose, then the two flowing vapors of fragrance and stench would not arise from the wood of airavana or chandana. Given that the smell does not come from these two things, when you smell your own nose, is it fragrant, or does it stink? What stinks does not give off fragrance; what is fragrant does not stink. 3:112

”Suppose you say you can smell both the fragrance and the stench; then you, one person, would have two noses, and I would now be addressing questions to two Anandas. Which one is you? 3:113

”Suppose there is one nose; then fragrance and stench would not be two. Since stench would be fragrance and fragrance would become stench, there would not be two natures, thus what would make up the realm? 3:114

”If the nose consciousness were produced because of smells, it follows that it is in existence just because of smells. Just as the eyes can see but are unable to see themselves, so, too, if it exists because of smells, it would not be aware of smells. 3:114

”If it is aware of smells, then it is not produced from smells. If it had no awareness, the realm of smelling would not come into being. If the consciousness were not aware of smells, then the realm would not be established from smells. 3:115

”Since there is no intermediate realm of consciousness, there is no basis for establishing anything internal or external, either. Therefore, the nature of smelling is ultimately empty and false. 3:116

”Therefore, you should know that, as to the nose and smells being the conditions which produce the realm of the nose consciousness, none of the three places exists. Thus, the three aspects of the nose, smells, and the realm of smelling do not have their origin in causes and conditions, nor do their natures arise spontaneously. 3:116

”Moreover, Ananda, as you understand it, the tongue and flavors create the conditions that produce the tongue-consciousness. 3:119

”Is the consciousness produced because of the tongue, such that the tongue is its realm, or is it produced because of the flavors, such that the flavors are its realm? 3:119

”Suppose, Ananda, that it were produced because of the tongue. Then all the sugar cane, black plums, huang lien, salt, wild ginger, ginger, and cassia in the world would be entirely without flavor. Also, when you taste your own tongue, is it sweet or bitter? 3:120

”Suppose the nature of your tongue were bitter. Then, what would it be that tasted the tongue? Since the tongue cannot taste itself, who would have the sense of taste? 3:120

”If the nature of the tongue were not bitter, there would be no flavor engendered by it. Thus, how could a realm be established? 3:121

”If it were produced because of flavor, the consciousness itself would be a flavor. The case would be the same as with the tongue organ being unable to taste itself. How could the consciousness know whether it had flavor or not? 3:121

”Moreover, flavors do not all come from one thing. Since flavors are produced from many things, the consciousness would have many substances. 3:122

”Suppose that the consciousness were of a single substance and that the substance was definitely produced from flavor. Then, when salt, bland, sweet, and pungent were combined, their various differences would change into a single flavor and there would be no distinctions among them. 3:122

”If there were no distinctions, it could not be called consciousness. So, how could it further be called the realm of tongue, flavor, and consciousness? 3:123

”Nor can it be that empty space produces your conscious awareness. 3:123

”The tongue and flavors could not combine without each losing its basic nature. How could a realm be produced? 3:124

”Therefore, you should know that, as to the tongue and flavors being the conditions that produce the realm of tongue consciousness, none of the three places exists. Thus, the three aspects of the tongue, flavors, and the realm of the tongue do not have their origin in causes and conditions, nor do their natures arise spontaneously. 3:124

”Moreover, Ananda, as you understand it, the body and objects of touch create the conditions that produce the body consciousness. 3:125

”Is this consciousness produced because of the body, such that the body is its realm, or is it produced because of objects of touch, such that objects of touch are its realm? 3:125

”Suppose, Ananda, that it were produced because of the body. When there was no awareness of the two conditions of contact with and separation from objects of touch, what would the body be conscious of? 3:126

”Suppose it were produced because of objects of touch. Then you would not need your body. Without a body, what could perceive contact with and separation from objects of touch? 3:126

”Ananda, things do not perceive objects of touch. It is the body that perceives objects of touch. 3:127
”What the body knows is objects of touch, and what is aware of objects of touch is the body. What is objects of touch is not the body, and what is the body is not objects of touch. 3:127

”The two characteristics of body and objects of touch are basically without a location. If it united with the body, it would be the body’s own substance and nature. If it were apart from the body, it would have the same appearance as empty space. 3:128

”Since the inside and the outside don’t stand up, how can one set up a middle? The middle cannot be set up, either. The inside and the outside are by nature empty. From what realm, then, is your consciousness born? 3:129

”Therefore, you should know that, as to the body and objects of touch being the conditions that produce the realm of body consciousness, none of the three places exists. Thus, the three aspects of the body, objects of touch, and the realm of the body do not have their origin in causes and conditions, nor do their natures arise spontaneously. 3:129

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10. 
    Chapter 3

“Moreover, Ananda, as you understand it, the mind and dharmas create the conditions that produce the mind consciousness. 3:131

”Is this consciousness produced because of the mind, such that the mind is its realm, or is it produced because of dharmas, such that dharmas are its realm? 3:131

”Suppose, Ananda, that it were produced because of the mind. In your mind there certainly must be thoughts; these give expression to your mind. If there are no dharmas before you, the mind does not give rise to anything. Apart from conditions, it has no shape; thus, what use would the consciousness be? 3:131

”Moreover, is your conscious awareness the same as your mind organ, with its capacity to understand and make distinctions, or is it different? If it were the same as the mind, it would be the mind; how could it be something else that arises? If it were different from the mind, it should thereby be devoid of consciousness. If there were no consciousness, how would it arise from the mind? If there were consciousness, how would it differ from the mind? Since it is by nature neither the same nor different, how can a realm be established? 3:132

”Suppose it were produced because of dharmas. None of the dharmas of the world exists apart from the five defiling objects. Consider the dharmas of form, the dharmas of sound, the dharmas of smell, the dharmas of taste, and the dharmas of touch: each has a clearly distinguishable appearance and is matched with one of the five organs. They are not what the mind takes in. 3:134

”Suppose your consciousness were indeed produced through a reliance on dharmas. Take a close look at them now: what does each and every dharma look like? 3:134

”Underlying the characteristics of form and emptiness, movement and stillness, penetration and obstruction, unity and separation, and production and extinction there is nothing at all. 3:135

”When there is production, then form, emptiness, and all dharmas are produced. When there is extinction, then form, emptiness, and all dharmas are extinguished. Since what is causal does not exist, if those causes produce the consciousness, what appearance does the consciousness assume? If there is nothing discernable about the consciousness, how can a realm be established for it? 3:135

”Therefore, you should know that, as to the mind and dharmas being the conditions that produce the realm of the mind consciousness, none of the three places exists. Thus, the three aspects of the mind, dharmas, and the realm of the mind do not have their origin in causes and conditions, nor do their natures arise spontaneously.” 3:136

Ananda said to the Buddha, ”World Honored One, the Thus Come One has often spoken of the mixture and union of causes and conditions, saying that the transformations of everything in the world are created from the mixing and uniting of the four elements. 3:138

”Why does the Thus Come One reject causes and conditions and spontaneity as well? I do not know how to understand your meaning now. 3:140

”Please be so compassionate as to instruct us living beings in the final meaning of the Middle Way: in the dharmas which are not idle theories.” 3:140

The World Honored One then told Ananda, “You have renounced the Small Vehicle dharmas of the Sound Hearers and those enlightened to conditions and have resolved to diligently seek unsurpassed Bodhi. Because of that, I will now explain the foremost truth to you. 3:141

”Why do you still bind yourself up in the idle theories and false thoughts current among people of the world? 3:142

”Although you are very learned, you are like someone who can discuss medicines but cannot distinguish a real medicine when it is placed before you. The Thus Come One says that you are truly pitiful. 3:143

”Listen attentively now as I explain this point in detail for you and also for those of the future who cultivate the Great Vehicle, so that you all can penetrate to the real appearance.” 3:143

Ananda was silent and awaited the Buddha’s holy instruction. 3:143

”Ananda, according to what you said, the mixing and uniting of the four elements create the myriad transformations of everything in the world. 3:144

”Ananda, if the nature of those elements does not mix and unite in substance, then they cannot combine with other elements, just as empty space cannot combine with forms. 3:145

”Assuming that they do mix and unite, they are then only in a process of transformation in which they depend on one another for existence from beginning to end. In the course of transformation they are produced and extinguished, being born and then dying, dying and then being born, in birth after birth, in death after death, the way a torch spun in a circle forms an unbroken wheel of flame. 3:145

”Ananda, the process is like water becoming ice and ice becoming water again. 3:146

”Consider the nature of earth: its coarse particles make up the great earth. Its fine particles make up motes of dust, down to and including motes of dust bordering upon emptiness. 3:150

”If one divides those fine motes of dust, their appearance is at the boundaries of form. Then divide those into seven parts. 3:151

”Ananda, if this mote of dust bordering upon emptiness is divided and becomes emptiness, it should be that emptiness can give rise to form. 3:151

”Just now you asked if mixing and uniting doesn’t bring about the transformations of everything in the world. 3:152

”You should carefully consider how much emptiness mixes and unites to make a single mote of dust bordering upon emptiness, since it makes no sense to say that dust bordering on emptiness is composed of dust bordering on emptiness. 3:152

”Moreover, since motes of dust bordering upon emptiness can be reduced to emptiness, of how many motes of such form as this must emptiness be composed? 3:153

”When these motes of form mass together, a mass of form does not make emptiness; when emptiness is massed together, a mass of emptiness does not make form. Besides, although form can be divided, how can emptiness be massed together? 3:153

”You simply do not know that in the Treasury of the Thus Come One the nature of form is true emptiness, and the nature of emptiness is true form. Pure at its origin, it pervades the Dharma Realm. It accords with living beings’ minds, in response to their capacity to know. 3:154

”It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which have no real meaning. 3:155

”Ananda, fire, which has no nature of its own, depends upon various causes and conditions for its existence. Consider a family in the city that has not yet eaten. When they wish to prepare food, they hold up a speculum to the sun, seeking fire. 3:156

”Ananda, let us look into your suggestion that the fire comes forth from mixing and uniting. By way of example, you and I and the twelve hundred and fifty bhikshus unite together to form a community. However, a careful analysis of the community reveals that every member composing it has his own body, birthplace, clan, and name. For instance, Shariputra is a Brahman, Uruvilva is of the Kashyapa clan, and you, Ananda, come from the Gautama family. 3:157

”Ananda, suppose fire existed because of mixing and uniting. When the hand holds up the speculum to the sun to seek fire, does the fire come out of the speculum? Does it come out of the moxa tinder? Or does it come from the sun? 3:159

”Suppose, Ananda, that it came from the sun. Not only would it burn the moxa tinder in your hand, but as it came across the groves of trees, it should burn them up as well. 3:160

”Suppose that it came from the speculum. Since it came out from within the speculum to ignite the moxa tinder, why doesn’t the speculum melt? Yet your hand that holds it feels no heat; how, then, could the speculum melt? 3:160

”Suppose that the fire came from the moxa tinder. Then why is fire generated only when the bright mirror comes into contact with the dazzling light? 3:161

”Furthermore, on closer examination you will find the speculum held in hands, the sun high up in the sky, and moxa grown from the ground. Where does the fire come from? How can it travel some distance to reach here? 3:161

”The sun and the speculum cannot mix and unite, since they are far apart from each other. Nor can it be that the fire exists spontaneously, without an origin. 3:161

”You simply do not know that in the Treasury of the Thus Come One the nature of fire is true emptiness, and the nature of emptiness is true fire. Pure at its origin, it pervades the Dharma Realm. It accords with living beings’ minds, in response to their capacity to know. 3:162

”Ananda, you should know that fire is generated in the place where a speculum is held up to the sunlight, and fire will be generated everywhere if specula are held up to the sunlight throughout the Dharma Realm. Since fire can come forth throughout the whole world, can there be any fixed place to which it is confined? 3:163

”It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which have no real meaning. 3:163

”Ananda, water is by nature unstable. It may keep on flowing or come to a stop. Kapila, Chakra, Padma, and Hasta, and other great magicians of Shravasti often hold up instruments to the light of the full moon at midnight to extract from the moon the essence of water to mix with their drugs. 3:163

”Does the water come out of the crystal ball? Does it exist of itself in space? Or, does it come from the moon? 3:165

”Ananda, suppose the water came from the distant moon. Water then should also flow from all the grass and trees when the moonlight passes over them on its way to the crystal ball. If it does flow from them, why wait for it to come out of the crystal ball? If it does not flow from the trees, then it is clear that the water does not descend from the moon. 3:165

”If it came from the crystal balls, then it should flow from the crystal all the time. Why would they have to wait for midnight and the light of the full moon to receive it? 3:166

”If it came from space, which is by nature boundless, it would flow everywhere, until everything between earth and sky was submerged. How, then, could there still be travel by water, land, and space? 3:166

”Furthermore, upon closer examination you will find that the moon moves through the sky, the crystal ball is held in the hand, and the pan for receiving the water is put there by someone; but, where does the water that flows into the pan come from? 3:167

”The moon and the crystal balls cannot mix or unite, since they are far apart. Nor can it be that the essence of water exists spontaneously without an origin. 3:168

”You still do not know that in the Treasury of the Thus Come One the nature of water is true emptiness, and the nature of emptiness is true water. Pure in its origin, it pervades the Dharma Realm. It accords with living beings’ minds, in response to their capacity to know. 3:168

”A crystal ball is held up at a certain place, and there water comes forth. If crystal balls were held up throughout the Dharma Realm, then throughout the Dharma Realm water would come forth. Since water can come forth throughout the entire world, can there be any fixed place to which it is confined? 3:169

”It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign their origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which have no real meaning. 3:170

”Ananda, by nature, the wind has no substance, and its movements and stillness are erratic. You always adjust your robe as you enter the great assembly. When the corner of your samghati brushes the person next to you, there is a slight breeze which stirs against that person’s face. 3:170

”Does this wind come from the corner of the kashaya, does it arise from emptiness, or is it produced from the face of the person brushed by the wind? 3:171

”Ananda, if the wind comes from the corner of the kashaya, you are then clad in the wind, and your kashaya should fly about and leave your body. I am now speaking dharma in the midst of the assembly, and my robe remains motionless and hangs straight down. You should look closely at my robe to see whether there is any wind in it. It cannot be that the wind is stored somewhere in the robe, either. 3:171

”If it arose from emptiness, why wouldn’t the wind brush against the man even when your robe did not move? Emptiness is constant in nature; thus, the wind should constantly arise. When there was no wind, the emptiness should disappear. You can perceive the disappearance of the wind; but, what would the disappearance of emptiness look like? If it did arise and disappear, it could not be what is called emptiness. Since it is what is called emptiness, how can it generate wind? 3:172

”If the wind came from the face of the person by your side, it would blow upon you while you set your robe in order. Why would it blow backwards upon the person from whom it was generated? 3:174

”Upon closer examination, you will find that the robe is set in order by yourself, the face blown by the wind belongs to the person by your side, and the emptiness is tranquil and not involved in movement. Where, then, does the wind come from that blows in this place? 3:174

”The wind and emptiness cannot mix and unite, since they are different from each other. Nor should it be that the wind spontaneously exists without an origin. 3:175

”You still do not know that in the Treasury of the Thus Come One the nature of wind is true emptiness, and the nature of emptiness is true wind. Pure at its origin, it pervades the Dharma Realm. It accords with living beings. minds, in response to their capacity to know. 3:175

”Ananda, in the same way that you, as one person, move your robe slightly, and a small wind arises, so a wind arises in all countries if there is a similar movement throughout the Dharma Realm. Since it can be produced throughout the world, how can there be any fixed place to which it is confined? 3:176

”It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign their origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which bear no real meaning. 3:176

”Ananda, the nature of emptiness has no shape; it is only apparent because of form. For instance, Shravasti is far from the river, so when the Kshatriyas, Brahmans, Vaishyas, Shudras, Bharadvajas, Chandalas, and so forth, build their homes there, they dig wells seeking water. Where a foot of earth is removed, there is a foot of emptiness; where as many as ten feet of earth are removed, there are ten feet of emptiness. The depth of the emptiness corresponds to the amount of earth removed. 3:177

”Does this emptiness come out of the dirt, does it exist because of the digging, or does it arise of itself without a cause? 3:179

”Moreover, Ananda, suppose this emptiness arose of itself without any cause. Why wasn’t it unobstructed before the earth was dug? Quite the contrary, one saw only the great earth; there was no emptiness evident in it. 3:179

”If emptiness came about because of the removal of the earth, we should have seen it entering the well as the earth was removed. If emptiness was not seen entering the well when the earth was first removed, how can we say that emptiness came about because of the removal of the earth? 3:180

”If there is no going in or coming out, then there is no difference between the earth and emptiness. Why, then, doesn’t emptiness come out of the well along with the earth in the process of digging? 3:180

”If emptiness appeared because of the digging, then the digging would bring out emptiness instead of the earth. If emptiness does not come out because of the digging, then the digging yields only earth. Why, then, do we see emptiness appear as the well is dug? 3:181

”You should consider this even more carefully. Look into it deeply, and you will find that the digging comes from the person’s hand as its means of conveyance, and the earth exists because of a change in the ground. But what causes the emptiness to appear? 3:181

”The digging and the emptiness, one being substantial and the other insubstantial, do not function on the same plane. They do not mix and unite. Nor can it be that emptiness exists spontaneously without an origin. 3:182

”Although the nature of emptiness is completely pervasive, it is basically unmoving. You should know that it and earth, water, fire, and wind are together called the five elements. Their natures are true and perfectly fused, and all are the Treasury of the Thus Come One, fundamentally devoid of production and extinction. 3:182

”Ananda, your mind is murky and confused, and you do not awaken to the fact that the source of the four elements is none other than the Treasury of the Thus Come One. Why do you not take a look at emptiness to see whether it is subject to such relativities as coming and going? 3:183

”You do not know at all that in the Treasury of the Thus Come One the nature of enlightenment is true emptiness, and the nature of emptiness is true enlightenment. Pure at its origin, it pervades the Dharma Realm. 3:184

”It accords with living beings’ minds, in response to their capacity to know. 3:184

”Ananda, if in one place there is a well empty of earth, there will be emptiness filling up that one place. If there are wells empty of earth in the ten directions, there will be emptiness filling them up in the ten directions. Since it fills up the ten directions, is there any fixed location in which emptiness is found? 3:184

”It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign their origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which bear no real meaning. 3:185

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11. 
    Chapter 3

“Ananda, the seeing awareness does not perceive by itself. It depends upon form and emptiness for its existence. You are now in the Jeta Grove where you see brightness in the morning and darkness in the evening. Deep in the night you will see brightness when the moon arises and darkness when no moon is visible. The brightness and darkness are discerned by the seeing. 3:186

”Is the seeing identical in substance with brightness, darkness, and emptiness, or are they not the same substance? Are they the same and yet different, or are they not the same and yet not different? 3:187

”Ananda, suppose seeing were one with brightness, darkness, and emptiness. It so happens that where there is darkness there is no brightness, and where there is brightness there is no darkness, because the two cancel each other out. If it were one with darkness, it would cease to exist in brightness; if it were one with brightness, it would cease to exist in darkness. Such being the case, how could it perceive both brightness and darkness? If brightness and darkness differ from each other, how can they form a unity with seeing, which transcends production and destruction? 3:187

”Suppose that the essence of seeing were not of one substance with brightness and darkness, and that you were separate from light, darkness, and emptiness. Then what shape and appearance would the source of the seeing have, as you distinguish it? 3:188

”In the absence of darkness, brightness, and emptiness, the seeing would be the same as hair on a tortoise or horns on a hare. How could we establish the seeing perception without the presence of the three qualities of brightness, darkness, and emptiness? 3:189

How could we say that the seeing was one with darkness and brightness, since brightness and darkness are opposites? Yet, how can we say that it was different from the three qualities mentioned, since in their absence the seeing perception can never be established? 3:189

”How could we say that the seeing was not one with emptiness, since no boundary is established between them when they are separated from each other? How could we say that they were not different, since the seeing always remains unchanged, regardless of whether it is perceiving brightness or perceiving darkness? 3:190

”You should examine this in even greater detail, investigate it minutely, consider and contemplate it carefully. The light comes from the sun and darkness from the absence of the moon; penetration belongs to emptiness, and solidity returns to the earth. From what does the essence of seeing arise? 3:191

”Seeing has awareness, and emptiness is inanimate: they do not mix and unite. Nor can it be that the essence of seeing arises spontaneously without an origin. 3:191

”If the faculties of seeing, hearing, and knowing are by nature all pervasive and unmoving, you should know that the stable, boundless emptiness, together with the unstable elements such as earth, water, fire, and wind, are together known as the six elements. They are, in nature, true and perfectly fused and thus are the Treasury of the Thus Come One, fundamentally devoid of production and destruction. 3:192

”Ananda, your nature is so submerged that you have not realized that your seeing, hearing, awareness, and knowing are basically the Treasury of the Thus Come One. You should contemplate seeing, hearing, awareness, and knowing to see whether they are subject to production and extinction; whether they are identical or different; whether they are not subject to production and extinction; and whether they are not identical and not different. 3:192

”You still don’t know that in the Treasury of the Thus Come One the nature of seeing is enlightened brightness; the essence of enlightenment is bright seeing. Pure at its origin, it pervades the Dharma Realm. 3:193

”It accords with living beings’ minds in response to their capacity to know. Consider, for example, the sense organ of seeing. Its seeing pervades the Dharma Realm. The same is true of the luster of the wonderful virtue of hearing, smelling, tasting, contact, and knowing. Since they fill emptiness in the ten directions throughout the Dharma Realm, how could there be any fixed location in which they are found? 3:194

”It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which have no real meaning. 3:195

”Ananda, the nature of consciousness has no source, but is a false manifestation based on the six organs and objects. Now, take a look at the entire holy assembly gathered here. As you glance at each one in turn, everything you see is like what is seen in a mirror, where nothing has any special distinction. 3:195

”However, your consciousness will identify them one by one: for example, Manjushri, Purna, Maudgalyayana, Subhuti, and Shariputra. 3:198

”Does the discerning faculty of the conscious mind come from seeing, from forms, or from emptiness, or does it arise suddenly without a cause? 3:199

”Ananda, suppose your consciousness came from seeing. If there were no brightness, darkness, form, and emptiness – if these four did not exist you could not see. With seeing non existent, what would be the origin of your consciousness? 3:200

”If your consciousness arose from form rather than from seeing, it would not see either in brightness or in darkness. In the absence of brightness and darkness, it would not see form or emptiness, either. In the absence of form, where would your consciousness come from? 3:200

”If it came from emptiness, it is neither an appearance nor the seeing. Since it does not see, it is unable by itself to discern brightness, darkness, form, or emptiness. Since it is not an appearance, it is in itself devoid of external conditions. Therefore, there is no place for seeing, hearing, awareness, and knowing to be established. 3:201

”Since its location is devoid of these two, the consciousness that arises from emptiness would be the same as non existent. Even if it did exist, it would not be the same as a thing. Even if your consciousness came forth from it, how would it discern anything? 3:202

”If it suddenly comes forth without a cause, why can’t you discern the moonlight within the sunlight? 3:202

”You should investigate this even more carefully, discriminate it in detail, and look into it. The seeing belongs to your eyes; the appearances are considered to be the environment; what has an appearance is existent; what is without any appearance is non existent. What, then, are the conditions that cause the consciousness to come into being? 3:203

”The consciousness moves and the seeing is quiet; they do not mix and unite. Smelling, hearing, awareness, and knowing are the same way. Nor should it be that the condition of consciousness exists spontaneously without an origin. 3:203

”If this conscious mind does not come from anywhere, you should know that the same is true of the mind, which makes distinctions, and the seeing, hearing, awareness, and knowing, which are all complete and tranquil. Their nature is without an origin. They and emptiness, earth, water, fire, and wind are together called the seven elements. Their true natures are perfectly fused, and all are the Treasury of the Thus Come One, fundamentally devoid of production and extinction. 3:204

”Ananda, your mind is coarse and shallow, and so you do not realize that the seeing and hearing are the Treasury of the Thus Come One, and you do not discover that knowing is the same way. You should contemplate these six locations of consciousness: are they the same or different? Are they empty or existent? Are they neither the same nor different? Are they neither empty nor existent? 3:205

”You basically do not know that in the Treasury of the Thus Come One the nature of consciousness is bright and knowing. Enlightened brightness is the true consciousness. The wonderful enlightenment is tranquil and pervades the Dharma Realm. 3:206

”It encompasses the emptiness of the ten directions and issues forth in it. How can it have a location? 3:206

”It is experienced to whatever extent is dictated by the law of karma. Ignorant of this fact, people in the world are so deluded as to assign its origin to causes and conditions or to spontaneity. These mistakes, which arise from the discriminations and reasoning processes of the conscious mind, are nothing but the play of empty words which have no real meaning.” 3:207

At that time, Ananda and the Great Assembly, filled with the subtle, wonderful instruction of the Buddha, the Thus Come One, were peaceful in body and mind and were without obstructions. Everyone in the Great Assembly became aware that his or her mind pervaded the ten directions, beholding emptiness in the ten directions as one might look at a leaf or at an object held in one’s hands. 3:208

All the things that exist in the world were the wonderfully bright inherent mind of Bodhi. 3:211

The essence of the mind was completely pervading and contained the ten directions. 3:212

Then they looked back upon their bodies born of their parents as a fine mote of dust blown about in the emptiness of the ten directions; sometimes visible, sometimes not, as a single bubble floating on the clear, vast sea, appearing from nowhere and disappearing into oblivion. They comprehended and knew for themselves, and obtained their fundamental wonderful mind, which is everlasting and cannot be extinguished. 3:212

They bowed to the Buddha and placed their palms together, having obtained what they had never had before. Then, facing the Thus Come One, Ananda spoke verses in praise of the Buddha. 3:214

”The wonderfully deep Dharani,
the unmoving Honored One,
The Foremost Shurangama King
is seldom found in the world. 3:214

“It melts away my upside down thoughts
gathered in a million kalpas.
So I needn’t endure asamkhyeya aeons
to obtain the dharma body. 3:216

“I wish now to achieve the result
and become an honored king,
Who then returns to save as many beings
as there are sand grains in the Ganges.
I offer this deep thought to those who are as countless
as the motes of dust of the Buddhalands,
To repay the kindness shown me by the Buddha. 3:217

“In obeisance I ask the World Honored One to certify
my vow to first enter the five turbid evil realms.
If there is even one being who hasn’t become a
Buddha, at death I will not reach for Nirvana. 3:220 .

“May the exalted hero’s awesome strength,
his kindness and compassion,
Search out and dispel even the most subtle
of my doubts. 3:223

“Causing me to quickly attain the
supreme enlightenment,
And sit in the Bodhimanda of the
worlds of the ten directions. 3:225

“Should even the shunyata nature entirely melt away,
This vajra mind will never waver.” 3:225

---

12. 
    Chapter 4

Then Purnamaitreyaniputra arose from his seat in the midst of the Great Assembly, uncovered his right shoulder, knelt on his right knee, put his palms together respectfully, and said to the Buddha, “The most virtuous and awe-inspiring World Honored One has for the sake of living beings expounded the primary truth of the Thus Come One with remarkable eloquence. 4:1

”The World Honored One often singles me out as the foremost among speakers of dharma. But now when I hear the wonderful and subtle expression of the dharma, I am like a deaf person who at a distance of more than a hundred paces tries to hear a mosquito, which in fact cannot be seen, let alone heard. 4:3

”World Honored One, although Ananda and those like him have become enlightened, they have not yet cast out their habits and outflows. 4:5

”We in the assembly have reached the level of no outflows. Yet, although we have no outflows, we still have doubts about the dharma we have now heard the Thus Come One speak. 4:7

”World Honored One, if all the sense organs, sense objects, skandhas, places, and realms in all the world are the Treasury of the Thus Come One, originally pure, why do all conditioned appearances such as the mountains, the rivers, and the great earth suddenly arise? 4:7

”Moreover, the Thus Come One said that earth, water, fire, and wind are by nature perfectly fused, are all-pervasive in the Dharma Realm, and are all tranquil and everlasting. 4:8

”World Honored One, if the nature of earth is pervasive, how can it contain water? If the nature of water is pervasive, then fire does not arise. Further, how do you explain that the natures of fire and water can each pervade empty space with out displacing one another? World Honored One, the nature of earth is solid; the nature of emptiness is penetrating. How can they both pervade the Dharma Realm? I don’t know where this doctrine is leading. 4:8

”I only hope the Thus Come One will compassionately explain in order to rend the clouds of confusion in me and among the Great Assembly.” After saying this, he made a full prostration and respectfully and expectantly awaited the Thus Come One’s unsurpassed compassionate instruction. 4:10

The World Honored One then told Purna and all the Arhats in the assembly who had extinguished their outflows and had reached the level of no study, “Today the Thus Come One will explain in depth the true, supreme meaning within the supreme meaning in order to cause all of you in the assembly who are fixed-nature Sound-Hearers and those arhats who have not realized the two kinds of emptiness, but are dedicated to the superior vehicle, as well as the others, to obtain the place of still extinction, the one vehicle, the true aranya, the proper place of cultivation. Listen attentively and I will explain it for you.” 4:11

Purna and the others, revering the Buddha’s expression of Dharma, listened silently. 4:11

The Buddha said, “Purna, you have asked why in fundamental purity the mountains, the rivers, and the great earth suddenly arise. 4:14

”Have you not often heard the Thus Come One expound upon the wonderful light of the enlightened nature and the bright wonder of the fundamental enlightenment.” 4:14

Purna said, “Yes, World Honored One, I have often heard the Buddha expound upon this subject.” 4:14

The Buddha said, “You speak of the light of enlightenment; is it that the natural light is called enlightenment? Or are you saying that enlightenment is initially without light and that then there is a socalled brightening of the enlightenment?” 4:15

Purna said, “If the absence of light is called enlightenment, then there is no light whatever.” 4:16

The Buddha said, “If there is no bright enlightenment without light added to it, then it is not enlightenment with it; and it is not light without it. The absence of light is not the still, bright nature of enlightenment, either. 4:16

”The nature of enlightenment is essentially bright. It is false for you to make it bright enlightenment. 4:17

”Enlightenment is not something that needs to be made bright, for once that is done, an object is established because of this light. Once an object is falsely set up, you as a false subject come into being. 4:17

”In the midst of what is neither the same nor different, difference blazes forth. And what is different from that difference becomes sameness, because of the difference. Once sameness and difference are created then due to them what is neither the same nor different is further established. 4:19

”This turmoil eventually brings about weariness. Prolonged weariness produces defilement. The combination of these in a murky turbidity creates affliction with respect to wearisome defilement. 4:20

”Arisal is the world; stillness is emptiness. Emptiness is sameness; the world is difference. What is neither sameness nor difference is the actual conditioned dharmas. 4:22

”The interaction of bright enlightenment and dark emptiness sets them in a perpetual rotation; thus there is the pervasiveness of wind which supports the world. 4:23

”Because emptiness produces movement, hardened light sets up a solidity which is the store of metal. Bright enlightenment makes this hardness; thus there is the pervasiveness of metal which secures the lands. 4:24

”Obstinate attachment to unenlightened awareness results in the formation of metals, while the vibration of illusory awareness causes wind to rise up. The wind and metal rub together; thus there is the light of fire which is changeable by nature. 4:24

”The brightness of the metal produces moisture, and from the light of fire steam arises; thus there is the pervasiveness of water which encompasses realms in the ten directions. 4:25

”Fire rises and water falls, and the combination sets up a solidity. What is wet becomes the oceans and seas; what is dry becomes the continents and islands. 4:25

”Because of this, fire often rises up in the oceans, and on the continents the streams and rivers ever flow. 4:26

”When the power of water is less than that of fire, high mountains result. So it is that mountain rocks give off sparks when struck, and become liquid when melted. 4:26

”When the power of earth is less than that of water, the outcome is grasses and trees. So it is that groves and meadows turn to ashes when burned and ooze water when twisted. 4:26

”A falseness is produced with interaction as the seeds, and from these causes and conditions comes the continuity of the world. 4:27

”Moreover, Purna, the false brightness is none other than the mistake of adding light to enlightenment. 4:27

”After the falseness of an object is established, the faculty of understanding cannot transcend it. Due to this cause and condition, hearing does not go beyond sound, and seeing does not surpass form. 4:28

”Forms, smells, tastes, and objects of touch . six falsenesses are realized. Because of them there is division into seeing, sensation, hearing, and knowing. 4:28

”Similar karma binds together: union and separation bring about transformation. 4:29

”One sees that a bright spot is generated. At the sight of the bright spot conception comes into being. Differing views produce hatred; similar views create love. The flow of love becomes a seed, and the conception is drawn into the womb. Intercourse happens with a mutual attraction of similar karma. And so there are the causes and conditions that create the kalala, the arbuda, and the rest. 4:29

”The womb-born, egg-born, moisture-born, and transformation- born come about in response: the egg-born come from thought, the womb-born are due to emotion, the moisture-born arise from union, and transformations occur through separation. 4:36

”Emotion, thought, union, and separation go through further changes, and from all the karma received one either rises or sinks. From these causes and conditions comes the continuity of living beings. 4:38

”Purna, thought and love become bound together so that people love each other and cannot bear to be apart. As a result, the world has seen an endless succession of births of parents, children, and grandchildren. And the basis for all of this is desire and greed. 4:39

”Greed and love feed on one another until greed becomes insatiable. As a result, in the world all the sentient beings born of eggs, wombs, moisture, and by transformation tend to devour one another for the nourishment of their bodies to the extent that their strength permits. And the basis for all of this is killing and greed. 4:39

A person eats a sheep. The sheep dies and becomes a person. The person dies and becomes a sheep, and it goes on that way through ten births and more. Through death after death and birth after birth, they come back to eat one another. The evil karma becomes innate and exhausts the bounds of the future. And the basis for all of this is stealing and greed. 4:41

”’You owe me a life; I have to repay my debt to you.’ From these causes and conditions we pass through hundreds of thousands of aeons, in a sustained cycle of birth and death. 4:43

”’You love my mind; I adore your form.’ From these causes and conditions we pass through hundreds of thousands of aeons, in a sustained mutual entanglement. 4:44

”Killing, stealing, and lust are themselves the basic roots. From these causes and conditions comes the continuity of karmic retribution. 4:44

”Therefore, Purna, the three kinds of upside down continuity come from the light which is added to enlightenment. With this false enlightening of the knowing-nature, subjective awareness gives rise to objective appearances. Both are born of false views, and from this falseness the mountains, the rivers, the great earth, and all conditioned appearances unfold themselves in a succession that recurs in endless cycles.” 4:45

Purna said, “If this wonderful enlightenment, this basic miraculous enlightened brightness which is neither greater than nor less than the mind of the Thus Come One, abruptly brings forth the mountains, the rivers, and the great earth, and all conditioned appearances, then now that the Thus Come One has attained the wonderful empty bright enlightenment, will the mountains, the rivers, the great earth, and all conditioned habitual outflows arise again?” 4:50

The Buddha said to Purna, “Consider for example a person who has become confused in a village, mistaking south for north. Is this confusion the result of confusion or of awareness?” 4:52

Purna said, “This person’s confusion is the result neither of confusion nor of awareness. Why? Confusion is fundamentally baseless, so how could it arise because of confusion? Awareness does not produce confusion, so how could it arise because of awareness?” 4:52

The Buddha said, “If a person who is aware points out the way to the person who is in the midst of confusion, and makes him aware, then do you suppose, Purna, that once the person is over his confusion he could lose his sense of direction again in that village?” 4:54

”No, World Honored One.” 4:54

”Purna, the Thus Come Ones of the ten directions are the same way. Confusion is groundless and ultimately empty in nature. There had basically been no confusion: it merely seemed as if there were confusion and enlightenment. When the delusion about confusion and enlightenment is ended, enlightenment does not give rise to confusion. 4:55

”It is also like a person with an eye-ailment who sees flowers in space. If he gets rid of his eye-ailment, the flowers in space will disappear. If he were so stupid as to quickly return to the spot where the flowers disappeared and wait for them to reappear, would you consider that person to be stupid or smart?” 4:57

Purna said, “Originally there weren’t any flowers in space. It was through a falseness in the seeing that they were produced and extinguished. To see the disappearance of the flowers in space is already upside down. To wait for them to reappear is sheer madness. Why bother to determine further if such a person is stupid or smart?” 4:57

The Buddha said, “Since you explain it that way, why do you ask if the wonderful enlightened bright emptiness can once again give rise to the mountains, the rivers, and the great earth? 4:58

”It is like a piece of ore containing gold and a mixture of other metals. Once the pure gold is extracted, it will not become an ore again. It is like wood that has been burned to ashes; it will not become wood again. 4:60

”The Bodhi and Nirvana of all Buddhas, the Thus Come Ones, are the same way. 4:61

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13. 
    Chapter 4

“Purna, you also asked whether the natures of water and fire would not destroy each other if the natures of earth, water, fire, and wind were all perfectly fused and pervaded the Dharma Realm, and whether subtle emptiness and the great earth would not be incompatible if both pervaded the Dharma Realm. 4:62

”For example, Purna, the substance of emptiness is not the myriad things, and yet it does not prevent the inclusion of all appearances within it. 4:63

”Do you know the reason why? Purna, the empty space is bright on a sunny day, and dark when the sky is cloudy. It moves when the wind rises up, it is fresh when the sky clears. It is turbid and hazy when the weather is foul, it is obscure when a dust-storm breaks out. It casts a bright reflection on a pool of clear water. 4:63

”What do you think of these conditions which come into existence at different places? Are they created from these conditions themselves or do they find their origin in emptiness? If they arise from those conditions, Purna, then on a sunny day since the sun is bright, all the worlds of the ten directions should take the form of the sun. Then how does it happen that on a sunny day one still sees the round sun in the sky? If emptiness is bright, emptiness itself should shine. How does it happen that when there is a covering of clouds and fog there is no light in evidence? 4:64

”You should know that brightness is not the sun, is not emptiness, and is not other than the emptiness and the sun. 4:65

”The truly wonderful enlightened brightness is the same way. If your karma finds expression in emptiness, then emptiness will appear. If your karma finds expression in one or another of earth, water, fire, or wind, that one will appear. If your karma finds expression in them all, they will all appear. 4:65

”How can they all appear? Suppose, Purna, the sun’s reflection appears in a single body of water, and two people gaze at it, both at the same time. Then one person walks east and the other walks west. Each person, still looking in the water, will see a sun go along with him, one to the east, one to the west, seemingly without there being any fixed direction for the movement of the sun’s reflection. 4:66

”You shouldn’t belabor the question and say, ‘If there is one sun, how can it follow both people? Since the sun is double, why does only one appear in the sky?’ This is just to revolve in falseness, because it cannot be proved. 4:67

”Contemplate the fundamental falseness of appearances. They are just like flowers that are conjured up in space and produce empty fruit. Why, then, investigate the meaning of their formation and disappearance? 4:67

”Contemplate the fundamental truth of the nature. It is solely the wonderful enlightened brightness, the wonderful enlightened bright mind. Originally, it is neither water nor fire. Why, then, ask about incompatibility? 4:68

”Purna, you think that form and emptiness overcome and destroy one another in the Treasury of the Thus Come One. Thus the Treasury of the Thus Come One accordingly appears to you as form and emptiness throughout the Dharma Realm. 4:68

”And so, within it the wind moves, emptiness is still, the sun is bright, and the clouds are dark. The reason for this lies in the delusion of living beings who have turned their backs on enlightenment and joined with the ‘dust.’ Thus, the wearisome defilements come into being and mundane appearances exist. 4:69

”With the wonderful brightness that is not extinguished and not produced, I unite with the Treasury of the Thus Come One. Thus the Treasury of the Thus Come One is the unique and wonderful enlightened brightness which completely illumines the Dharma Realm. 4:70

”That is why, within it, the one is limitless; the limitless is one. In the small appears the great; in the great appears the small. 4:71

”Unmoving in the Bodhimanda, yet pervading the ten directions, my body contains the ten directions and endless emptiness. On the tip of a single hair appear the lands of the Jeweled Kings. Sitting in a mote of dust, I turn the great Dharma wheel, destroy the defilements, and unite with enlightenment, so, true suchness, the wonderful enlightened bright nature, comes into being. 4:71

”The Treasury of the Thus Come One is the fundamental, wonderful, perfect mind. 4:73

”It is not the mind, nor emptiness, nor earth, nor water, nor wind, nor fire; it is not the eyes, nor the ears, the nose, the tongue, the body, or the mind. It is not form, nor sound, smells, tastes, objects of touch, or dharmas. It is not the realm of eye-consciousness, nor any other, up to and including the realm of mind-consciousness. 4:74

”It is not understanding, nor ignorance, nor the ending of understanding or ignorance, nor any other, up to and including old age and death and the ending of old age and death. 4:75

”It is not suffering, nor accumulation, nor extinction, nor the way. It is neither knowing nor attaining. 4:78

”It is not dana, nor shila, nor virya, nor kshanti, nor dhyana, nor prajna, nor paramita. 4:85

Nor any other: it is not the Tathagata, nor the arhats, nor samyaksambodhi, nor parinirvana, nor eternity, nor bliss, nor true self, nor purity. 4:88

”Therefore, it is neither mundane nor transcendental, since the Treasury of the Thus Come One is the fundamental brightness of the wonderful mind. 4:89

”It is the mind, it is emptiness, it is earth, it is water, it is wind, it is fire, it is the eyes, it is the ears, the nose, the tongue, the body, and the mind. It is form, it is sounds, smells, tastes, objects of touch, and dharmas. It is the realm of eye-consciousness, and so forth up, to and including the realm of mind-consciousness. 4:90

It is understanding and ignorance and the ending of understanding and ignorance, and so forth up to and including old age and death and the ending of old age and death. It is suffering, it is accumulation, it is extinction, and it is the way. It is knowing and attaining. It is dana, it is shila, it is virya, it is kshanti, it is dhyana, it is prajna, and it is paramita, and so forth, up to and including the Tathagata, the arhats, samyaksambodhi, parinirvana, eternity, bliss, true self, and purity. 4:91

”It is both mundane and transcendental, since the Treasury of the Thus Come One is the wonderful brightness of the fundamental mind. 4:92

”It is apart from ‘is’ and ‘is not.’ It is identical with ‘is’ and ‘is not.’ 4:92

”How can living beings in the three realms of existence on the level of worldliness and the Sound-Hearers and Those Enlightened to Conditions on the level of transcendence make suppositions about the supreme Bodhi of the Thus Come One with the minds that they know of, or enter the knowledge and vision of the Buddha through the medium of worldly language and expressions? 4:93

”For example, lutes, flutes, and guitars can make wonderful sounds, but if there are no skilled fingers to play them, their music will never come forth. 4:94

”You and all living beings are the same way. The precious, enlightened mind is perfect in everyone. Thus, I press my finger upon it and the ocean-impression emits light; you move your mind, and the wearisome defilements spring up. 4:94

”It is all because you do not diligently seek the unsurpassed enlightened Way, but are fond of the lesser vehicle and are satisfied with little attainment.” 4:95

Purna said, “I am non-dual and complete with the Thus Come One’s perfect brightness of the precious enlightenment, the true wonder of the pure mind. But long ago I was victimized by false thoughts that have no beginning and I have long endured the turning wheel of rebirth. Now I have attained the sagely vehicle, but it is not yet ultimate. The World Honored One has completely extinguished all falseness and obtained wonderful true eternity. 4:99

”I venture to ask the Thus Come One why all living beings exist in falseness and conceal their own wonderful brightness, so that they keep drowning in this deluge?” 4:100

The Buddha said to Purna, “Although you have cast off doubts, you still have not ended residual delusions. I will now employ a worldly event in questioning you. 4:101

”Have you not heard of Yajnadatta in Shravasti who on impulse one morning held a mirror to his face and fell in love with the head in the mirror? He gazed at the eyes and eyebrows but got angry because he could not see his own face. He decided he must be a li mei ghost. Having lost all his bearings, he ran madly out. What do you think? Why did this person set out on a mad chase for no reason?. 4:101

Purna said, “That person was insane. There’s no other reason.” 4:101

The Buddha said, “What reason can you give for calling false the wonderful enlightened bright perfection, the fundamentally perfect bright wonder? If there is a reason, then how can you say it is false? 4:104

”All your own false thinking becomes in turn the cause for more. From confusion you accumulate confusion through kalpa after kalpa; although the Buddha is aware of it, he cannot counteract it. 4:104

”From such confused causes, the cause of confusion perpetuates itself. When one realizes that confusion has no cause, the falseness becomes baseless. Since it never arose, why would you hope for its extinction? One who obtains Bodhi is like a person who awakens to realize the events of a dream; even though his mind is awake and clear, he cannot get hold of the things in the dream and physically display them. 4:106

”How much the more is that the case with some thing which is without a cause and basically non-existent, such as Yajnadatta’s situation that day in the city? Was there any reason why he became fearful for his head and went running about? If his madness were suddenly to cease, it would not be that he had obtained his head from someplace outside; and so before his madness ceases, how can his head have been lost? 4:108

”Purna, falseness is the same way. How can it exist? 4:109

”All you need do is not follow discriminations, because none of the three causes arises when the three conditions of the three continuities of the world, living beings, and karmic retribution are cut off. 4:109

”Then the madness of the Yajnadatta in your mind will cease of itself, and just that ceasing is Bodhi. The supreme, pure, bright mind originally pervades the Dharma Realm. It is not something obtained from anyone else. Why, then, labor and toil with marrow and joint to cultivate and be certified? 4:110

”This is to be like the person who has a wish fulfilling pearl sewn in his clothing without-realizing it. Thus he roams abroad in a state of poverty, begging for food and always on the move. Although he is indeed destitute, the pearl is never lost. 4:111

”Suddenly, a wise person shows him the pearl: all his wishes are fulfilled, he obtains great wealth, and he realizes that the pearl did not come from somewhere outside.” 4:113

Ananda then bowed at the Buddha’s feet, arose in the Great Assembly, and said to the Buddha, “The World Honored One now explains that when the three conditions of the karma of killing, stealing, and lust are cut off, the three causes for them do not arise. Then the madness of Yajnadatta in the mind ceases of itself, and just that ceasing is Bodhi. It is not something obtained from anyone else. These clearly are causes and conditions; why, then, does the Thus Come One abruptly reject causes and conditions? 4:115

”It was through causes and conditions that my mind became enlightened, World Honored One, and that is not only true of us who are young in years, of us Sound-Hearers who still have to study. Mahamaudgalyayana, Shariputra, and Subhuti, who are now in this assembly and who followed the elder Brahmans, became enlightened and obtained the state of no outflows upon hearing the Buddha expound upon causes and conditions. 4:116

”Now you say that Bodhi does not come from causes and conditions. So the spontaneity that Maskari Goshaliputra and others advocated in Rajagriha then becomes the primary meaning! I only hope you will let fall great compassion and break through my confusion.” 4:117

The Buddha said to Ananda, “Let us take the case of Yajnadatta in the city: if the causes and conditions of his madness cease, the nature that is not mad will spontaneously come forth. The entire principle of spontaneity and causes and conditions is nothing more than that. 4:118

”Ananda, Yajnadatta’s head was spontaneously there, it was a spontaneous part of him. There was never a time when it was not. Why, then, did he suddenly fear that he had no head and start running about madly? 4:118

”If he naturally had a head and went mad due to causes and conditions, would it not be just as natural for him to lose his head due to causes and conditions? 4:119

”Basically his head was not lost. The madness and fear arose from falseness. There was never any change that took place. Why, then, labor the point about causes and conditions? 4:119

”If the madness were spontaneous, the madness and fear would be fundamental. Before he went mad, then, where was his madness hidden? 4:119

”If the madness were not spontaneous, and his head were in fact not lost, why did he run about in a state of madness? 4:120

”If you realize that you have a head and recognize the madness of your pursuit, then both spontaneity and causes and conditions become idle theories. That is why I say that the three conditions’ ceasing to be is itself the Bodhi mind. 4:120

”The Bodhi mind’s being produced and the mind subject to production and extinction’s being extinguished is simply production and extinction. 4:121

”The ending of both production and extinction is the effortless Way. If there is spontaneity, then clearly it must be that the thought of spontaneity arises and the mind subject to production and extinction ceases: that, then, is still production and extinction. 4:121

”To call the lack of production and extinction spontaneity is the same as to say that the single substance formed by the combination of all mundane appearances is a mixed and united essence, and that whatever is not mixed and united is basically spontaneous in nature. 4:121

”When spontaneity is devoid of spontaneity, and mixing and uniting are devoid of their unifying quality, so that spontaneity and unity alike are abandoned, and both the abandonment of them and their existence cease to be – that is no idle theory. 4:122

”Bodhi and Nirvana are still so far away that you must undoubtedly pass through kalpas of bitterness and diligence before you cultivate them and are certified. 4:123

”You can hold in memory the twelve divisions of the sutras spoken by the Buddhas of the ten directions and their pure, wonderful principles as many as the sands of the River Ganges, but it only aids your idle theorizing. 4:123

You can discuss causes and conditions and spontaneity and understand them perfectly clearly, and people in the world refer to you as the one foremost in learning. You have spent aeons upon aeons saturating yourself with learning, yet you could not avoid the difficulty of Matangi. 4:124

”Why did you have to wait for me to use the spiritual mantra of the Buddha’s summit? The fire of lust in Matangi’s daughter’s heart died instantly, and she attained the position of an Anagamin. Now she is one of a vigorous group in my dharma assembly. The river of love dried up in her, and she was able to set you free. 4:125

”Therefore, Ananda, your ability to keep in mind the Thus Come One’s wonderful secret teachings of aeon after aeon is not as good as a single day of no-outflow cultivation that is intent upon getting far away from the two worldly sufferings of love and hate. 4:129

”In Matangi’s daughter, a former prostitute, love and desire were dispelled by the spiritual power of the mantra. Now her name in dharma is Bhikshuni ‘Nature.’ 4:131

”She and Rahula’s mother, Yashodhara both became aware of their past causes and knew that for many kalpas they had endured the suffering of greed and love. Because they single-mindedly became permeated with the cultivation of the goodness of no outflows, they were both freed from their bonds and received predictions. Why, then, do you cheat yourself and still remain caught up in looking and listening?” 4:132

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14. 
    Chapter 4

When Ananda and the Great Assembly heard the Buddha’s instruction, their doubts and delusion were dispelled. Their minds awakened to the actual appearance, they experienced “light ease” both physically and mentally, and they obtained what they had never had before. 4:133

Once again he wept, bowed at the Buddha’s feet, knelt on both knees, placed his palms together, and said to the Buddha, “The Unsurpassed, Great, Compassionate, Pure, and Precious King has instructed me well, so that, by means of these various causes and conditions, expedients, and encouragements, all of us who were immersed in the sea of suffering have escaped it. 4:135

”World Honored One, having heard the sound of dharma like this, I know that the Treasury of the Thus Come One, the wonderful, enlightened, bright mind, pervades the ten directions and includes the Thus Come One, the lands of the ten directions, and the pure, precious adornments of the land of the Wonderfully Enlightened King. Yet, the Thus Come One once again admonishes that erudition is of no merit and is not as good as cultivation. 4:136

”So now I am like a wanderer who suddenly encounters a reigning king who bestows upon him an elegant house. He has obtained a mansion, but there needs to be a door in order for him to enter it. 4:137

”I only hope the Thus Come One will not withhold his great compassion in instructing those of us in the assembly who are covered over by darkness, so that we may renounce the small vehicle and attain at last the Thus Come One’s Nirvana without residue, the fundamental path of resolve, and that he will enable those who still must study to know now how to subdue the age-old seeking of advantage from conditions, to obtain Dharani, and to enter into the knowledge and vision of the Buddha.” Having said this, he made a full prostration, and together with the members of the assembly, he single-mindedly awaited the Buddha’s compassionate instruction. 4:138

The World Honored One then took pity on the Sound-Hearers and the Condition-Enlightened Ones in the assembly – all those who were not yet at ease with the Bodhi mind – and on all living beings to come after the Buddha’s extinction during the Dharma-ending Age. He revealed the wonderful path of cultivation of the unsurpassed vehicle. 4:142

He proclaimed to Ananda and to the Great Assembly, “If you want to have decisive resolve for Bodhi and not grow weary of the Wonderful Samadhi of the Buddha, the Thus Come One, you must first understand the two resolutions regarding initial resolve for enlightenment. What are the two resolutions regarding initial resolve for enlightenment? 4:144

”Ananda, the first resolution is this: if you wish to renounce the position of Sound-Hearer and cultivate the Bodhisattva Vehicle, and to enter the knowledge and vision of the Buddha, you must carefully consider whether the resolve on the cause ground and the enlightenment on the ground of fruition are the same or different. 4:145

”Ananda, it is impossible while on the cause-ground to use the mind subject to production and extinction as the basis for cultivating in quest of the Buddha vehicle, which is neither produced nor extinguished. 4:146

For this reason, you should realize that all existing dharmas in the material world will decay and disappear. Ananda, contemplate the world: what thing is there that will not waste away? 4:146

”But, has anyone ever heard of the disintegration of the void? Why not? It is because the void does not exist, and so it can never be destroyed. 4:147

”While you are in your body, what is solid is of earth, what is moist is of water, what is warm is of fire, and what moves is of wind. Because of these four bonds, your tranquil and perfect, wonderfully enlightened bright mind divides into seeing, hearing, sensation, and cognition. From beginning to end there are the five layers of turbidity. 4:147

”What is meant by ‘turbidity?’ Ananda, pure water, for instance, is fundamentally clear and clean, whereas dust, dirt, ashes, silt, and the like, are basically solid substances. Such are the properties of the two; their natures are not compatible. Suppose, then, that an ordinary person takes some dirt and tosses it into the pure water. The dirt loses its solid quality and the water is deprived of its transparency. The cloudiness which results is called ‘turbidity.’ Your five layers of turbidity are similar to it. 4:148

”Ananda, you see that emptiness pervades the ten directions. There is no division between emptiness and seeing. However, although emptiness has no substance and your seeing has no awareness, the two become entangled in a falseness. This is the first layer, called the turbidity of time. 4:150

”Your body appears in full, with the four elements composing its substance, and from this, seeing, hearing, sensation, and cognition become firmly defined. Water, fire, wind, and earth fluctuate between sensation and cognition and become entangled in a falseness. This is the second layer, called the turbidity of views. 4:151

”Further, the functions of memory, discrimination, and verbal comprehension in your mind bring into being knowledge and views. From out of them appear the six defiling objects. Apart from the defiling objects there are no appearances. Apart from cognition they have no nature. But they become entangled in a falseness. This is the third layer, called the turbidity of afflictions. 4:152

”And then day and night there is endless production and extinction as your knowledge and views continually wish to remain in the world, while your karmic patterns constantly move you to various places. This entanglement becomes a falseness, which is the fourth layer, called the turbidity of living beings. 4:154

”Originally, your seeing and hearing were not different natures, but a multitude of defiling objects has divided them until suddenly they became different. Their natures have a mutual awareness, but their functions are in opposition. Sameness and difference arise and they lose their identity. This entanglement becomes a falseness, which is the fifth layer, called the turbidity of a lifespan. 4:155

”Ananda, you now want to cause your seeing, hearing, sensation, and cognition to return to and tally with the permanence, bliss, true self, and purity of the Thus Come One. 4:156

You should first decide what the basis of birth and death is by relying on the perfect, tranquil nature which is neither produced nor extinguished. 4:156

By means of this tranquility, turn the empty and false production and extinction so that they are subdued and return to the source of enlightenment. The attainment of this source of bright enlightenment, which is neither produced nor extinguished, is the mind on the cause-ground. 4:157

”Then you can completely accomplish the cultivation of and certification to the ground of fruition. 4:157

”It is like purifying muddy water by placing it in a quiet vessel which is kept completely still and unmoving. The sand and silt settle, and the pure water appears. This is called the initial subduing of the guest-dust affliction. 4:158

”The complete removal of the mud from the water is called the eternal severance of fundamental ignorance. 4:159

”When clarity is pure to its essence, then no matter what happens there is no affliction. Everything is in accord with the pure and wonderful virtues of Nirvana. 4:160

”The second resolution is this: if you definitely wish to bring forth the resolve for Bodhi and to be especially courageous and dedicated in your cultivation of the Bodhisattva Vehicle, you must decisively renounce all conditioned appearances. 4:161

You should carefully consider the origin of affliction and the beginningless creation of karma and perpetuation of rebirth – who creates it and who endures it? 4:163

”Ananda, if in your cultivation of Bodhi you do not carefully consider the origin of affliction, you cannot realize the empty falseness of the sense-organs and sense-objects or the location of delusion. If you don’t even know its location, how can you subdue it and reach the level of the Thus Come One? 4:163

”Ananda, consider the ordinary person who wants to untie a knot. If he can’t see where the knot is, how can he untie it? 4:164

But I have never heard that one can obliterate empty space. Why? It is because emptiness has no form or appearance; therefore there are no knots to untie. 4:164

”But now your visible eyes, ears, nose and tongue, as well as your body and mind, are like six thieving matchmakers who plunder the jewels of your household. 4:164

”And, thus, from beginningless time living beings and the world have been bound up together, so that the material world cannot be transcended. 4:169

”Ananda, what is meant by the time and space of living beings? ‘Time’ refers to change and flow; .space. refers to location. 4:170

”You should know by now that north, east, south, west, northeast, northwest, southeast, southwest, above and below are space. Past, present, and future are periods of time. There are ten directions in space and three periods of time. 4:170

”All living beings come into being because of false interaction. Their bodies go through changes and they are caught up in time and space. 4:171

”However, although there are ten directions in space, those known in the world as north, south, east, and west are the only ones that can be clearly fixed. Above and below have no position; the intermediates have no definite direction. Determined clearly to be four in number, they are then combined with the three periods of time. Three times four, or, alternately, four times three, make twelve. 4:171

”Increase it three times: itself multiplied by ten and again by ten, to reach the thousands: one thousand two hundred is the greatest possible efficacy of the six organs. 4:172

”Ananda, you can thereby establish their value. For example, the eyes see darkness behind and light in front. The front is totally light; the back is totally dark. With your peripheral vision included, you can see two thirds around at most. Therefore, its capacity can be expressed as an efficacy which is not complete. One third of its efficacy is without virtue. Know, then, that the eyes have an efficacy of only eight hundred. 4:172

”For example, the ears hear everywhere in the ten directions, without loss. They hear movements, whether far or near, and stillness without bounds. Know, then, that the organ of hearing is complete with an efficacy of twelve hundred. 4:173

”For example, the nose smells odors with each inhalation and exhalation of the breath. It is deficient at the point between the inhalation and exhalation. The organ of smell can be considered to be deficient by one third. Know, then, that the nose has an efficacy of only eight hundred. 4:174

”For example, the tongue can proclaim the entirety of worldly and transcendental wisdom. Although language varies according to locality, the principles go beyond boundaries of any kind. Know, then, that the organ of the tongue is complete with an efficacy of twelve hundred. 4:174

”For example, the body is aware of touch, registering it as pain or pleasure. When it makes contact, it is aware of the thing touched; when in isolation, it has no tactile knowledge of other things. Isolation has a single and contact has a dual aspect. The organ of the body can be considered as deficient by one third. Know, then, that the body has an efficacy of only eight hundred. 4:175

”For example, the mind silently includes all worldly and transcendental dharmas of the ten directions and the three periods of time. Regardless of whether it be sagely or ordinary, everything is included in its boundlessness. Know, then, that the organ of the mind is complete with an efficacy of twelve hundred. 4:176

”Ananda, now you wish to oppose the flow of desire that leads to birth and death. You should turn back the flow of the organs to reach a state of neither production nor extinction. 4:176

”You should investigate all of these six functioning organs to see which are uniting, which are isolated, which are deep, which are shallow, which will penetrate perfectly, and which are not perfect. 4:177

”Once you have awakened to the organ which penetrates perfectly, you should thereupon reverse the flow of its beginningless involvement in false karma. Then you will know the difference between one that penetrates perfectly and one that does not. Then a day and an aeon will be one and the same. 4:177

”I have now revealed to you the fundamental efficacy of the tranquil perfect brightness of these six. This is what the numbers are; it is up to you to select which one to enter. I will explain more to aid your progress in it. 4:178

”The Thus Come Ones of the ten directions cultivated by means of all of the eighteen realms and obtained perfect, unsurpassed Bodhi. All of them were generally adequate. 4:178

”But you are at an inferior level and are not yet able to perfect comfortable wisdom among them. Therefore, I shall give you an explanation, so that you will be able to enter deeply into one door. 4:179

”Enter one without falseness, and the six sense organs will be simultaneously pure.” 4:179

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15. 
    Chapter 4

Ananda said to the Buddha, “World Honored One, how do we oppose the flow, enter deeply into one door, and cause the six organs to simultaneously become pure?” 4:180

The Buddha told Ananda, ”You have already obtained the fruition of a Shrotaapanna. You have already extinguished the view-delusions of living beings in the three realms, but you do not yet know that your organs have accumulated habits that are without beginning. It is through cultivation that one severs not simply these habits, but also their numerous subtleties as they pass through arisal, dwelling, change, and extinction. 4:180

”You should now contemplate the six organs further: are they one or six? If you say they are one, Ananda, why can’t the ears see? Why can’t the eyes hear? Why can’t the head walk? Why can’t the feet talk? 4:181

”If the six organs are definitely six, then as I now explain this subtle, wonderful dharma-door for you in this assembly, which of your six organs is receiving it?” 4:184

Ananda said, ”I hear it with my ears.” 4:184

The Buddha said, “Your ears hear by themselves; what, then, does it have to do with your body and mouth? And yet you ask about the principles with your mouth, and your body displays veneration. 4:184

”Therefore, you should know that if they are not one, then they must be six. And if they are not six, they must be one. But you can’t say that your organs are basically one and six. 4:185

”Ananda, you should know that these organs are neither one nor six. It is from being upside-down and sinking into involvements throughout time without beginning that the theory of one and six has become established. As a Shrotaapanna, you have dissolved the six, but you still have not done away with the one. 4:185

”It is like emptiness fitting into differently shaped vessels. The emptiness is said to be whatever shape the vessel is. But if you get rid of the vessel and look at the emptiness, you will say it is one and the same. 4:188

”But how can that emptiness become alike and different at your convenience? Even less can it be one or not one. Therefore, you should understand that the six receptive functioning organs should be the same way. 4:189

”Seeing occurs because the two appearances of darkness and light, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of seeing reflects form and combines with form to become an organ. In its pure state the organ of the eye is the four elements. And yet it takes the name ‘eye-organ’ and is shaped like a grape. Of the superficial sense-organs and the four defiling objects, this one races out after form. 4:191

”Hearing occurs because the two reverberations of movement and stillness, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of hearing reflects sound and resounds with sound to become the organ of the ear. In its pure state, the organ of the ear is the four elements. It takes the name ‘ear organ’ and is shaped like a fresh, curled leaf. Of the superficial sense-organs and the four defiling objects, this one is loosed upon sound. 4:192

”Smelling occurs because the two appearances of penetration and obstruction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of smelling reflects scents and takes in scents to become the organ of the nose. In its pure state, the organ of the nose is the four elements. It takes the name ‘nose-organ’ and is shaped like a double hanging claw. Of the superficial sense-organs and the four defiling objects, this one probes out after scents. 4:193

”Tasting occurs because the two blends of blandness and variety, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of tasting reflects flavors and becomes entwined with flavors to become the organ of the tongue. In its pure state the organ of the tongue is the four elements. It takes the name ‘tongue-organ’ and is shaped like the crescent moon. Of the superficial sense-organs and the four defiling objects, this one pursues flavors. 4:194

”Sensation occurs because the two frictions of separation and union, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of sensation reflects contact and seizes upon contact to become the organ of the body. In its pure state, the organ of the body is the four elements. It takes the name ‘body-organ’ and is shaped like a tabla. Of the superficial sense-organs and the four defiling objects, this one is compelled by contact. 4:194

”Knowing occurs because the two continuities of production and extinction, and their like, firmly adhere to quietude in what originally was wonderful perfection. The essence of knowing reflects dharmas and grasps dharmas to become the organ of the mind. In its pure state, the organ of the mind is the four elements. It takes the name ‘mental cognition’ and resembles seeing in a dark room. Of the superficial sense-organs and their four defiling objects, this one chases after dharmas. 4:195

”Ananda, in this way the six organs occur, because that bright enlightenment has a brightness added to it. Thus they lose their essence and adhere to falseness and create light. 4:196

”Therefore, apart from darkness and light there is no substance to seeing for you now; apart from movement and stillness, there, basically, is no disposition of hearing; without penetration and obstruction, the nature of smelling does not arise; in the absence of variety and blandness, tasting does not occur, lacking separation and union, the sensation of contact is fundamentally non-existent; without extinction and production, knowing is put to rest. 4:197

”You need only not follow the twelve conditioned appearances of movement and stillness, union and separation, blandness and variety, penetration and obstruction, production and extinction, and brightness and darkness. 4:198

”Accordingly, extract one organ from adhesion, free it, and subdue it at its inner core. Once subdued, it will return to inherent truth and radiate its innate brilliance. When that brilliance shines forth, the remaining five adhesions will be freed to accomplish total liberation. 4:198

”Do not follow the knowing and seeing that arise from the objects before you. True brightness does not comply with the sense-organs. Yet, lodged at the organs is the revelation of the brightness that permits the mutual functioning of the six organs. 4:199

”Ananda, don’t you know that now in this assembly there is Aniruddha, who is blind and yet can see; the dragon, Upananda, who is deaf and yet can hear; the spirit of the Ganges River, who has no nose and yet smells fragrance; Gavampati, who has an unusual tongue and yet senses flavor; and the spirit, Shunyata, who has no body and yet is aware of contact? In the light of the Thus Come One, this spirit is illumined temporarily as an ethereal essence without any substance. In the same way, there is also Mahakashyapa in this assembly, dwelling in the samadhi of extinction, having obtained the stillness of a Sound-Hearer. He has long since extinguished the mind-organ, and yet he has a perfectly clear knowledge which is not due to the mental process of thinking. 4:201

”Then, Ananda, after all your organs are completely freed, you will glow with an inner light. All the ephemeral, defiling objects and the material world will thereupon change their appearance like ice which is melted by hot liquid. In response to your mind, they will transform and become the knowledge and awareness which is unsurpassed enlightenment. 4:206

”Ananda, it is like an ordinary person who has confined seeing to his eyes. If you suddenly have him close his eyes, he will see darkness before him. The six organs and his head and feet will be enveloped in total darkness. If the person traces the shape of external things with his hands, then even though he cannot see, he will recognize someone’s head and feet if he feels them. This knowledge and awareness are the same way. 4:207

If light is the condition requisite for seeing, then darkness brings the absence of seeing. But to perceive without light means that no dark manifestation can obscure the seeing. 4:208

”Once the organs and objects are eradicated, how can the enlightened brightness not become perfect and wonderful?” 4:209

Ananda said to the Buddha, “World Honored One, as the Buddha has said, ‘The resolve for enlightenment on the cause-ground which seeks the eternal must be in mutual accord with the ground of fruition.’ 4:211

”World Honored One, the ground of fruition is Bodhi; Nirvana; true suchness; the Buddha-nature; the Amala-Consciousness; the Empty Treasury of the Thus Come One; the great, Perfect Mirror-Wisdom. But although it is called by these seven names, it is pure and perfect, its substance is durable, like royal vajra, everlasting and indestructible. 4:212

If the seeing and hearing are apart from light and darkness, movement and stillness, and penetration and obstruction and are ultimately devoid of substance, they are then like thoughts apart from sense-objects: they do not exist at all. 4:213

”How can what is ultimately destroyed be a cause by which one cultivates in the hope of obtaining the fruition of the Thus Come One’s sevenfold permanent abode? 4:213

”World Honored One, when it is apart from light and darkness, the seeing is ultimately empty, just as when there is no sense-object, the essence of thought is extinguished. 4:213

”I go back and forth in circles, minutely searching, and basically there is no such thing as my mind or its objects. Just what should be used to seek the Unsurpassed Enlightenment? 4:214

”The Thus Come One previously said it was a tranquil essence, perfect and eternal. His present contradiction defies belief and is a resort to idle theorizing. How can the Thus Come One’s words be true and actual? 4:214

”I only hope the Buddha will let fall his great compassion and will instruct us who do not understand and who are holding on tightly.” 4:215

The Buddha told Ananda, “You study and learn much, but you have not yet extinguished outflows. In your mind you know only the causes of being upside down. But when the true inversion manifests, you really cannot recognize it yet. 4:215

”Lest your sincerity and faith remain insufficient, I will try to make use of an ordinary happening to dispel your doubts.” 4:216

Then the Thus Come One instructed Rahula to strike the bell once, and he asked Ananda, “Did you hear that?” 4:216

Ananda and the members of the Great Assembly all said, “We heard it.” 4:216

The bell ceased to sound, and the Buddha again asked, “Do you hear it now?” 4:217

Ananda and the members of the Great Assembly all said, “We do not hear it.” 4:217

Then Rahula struck the bell once again. The Buddha again asked, “Do you hear it now?” 4:217

Ananda and the Great Assembly again said, “We hear it.” 4:217

The Buddha asked Ananda, “What do you hear and what do you not hear?” 4:218

Ananda and the members of the Great Assembly all said to the Buddha, “When the bell is rung, we hear it. Once the sound of the bell ceases, so that even its echo fades away, we do not hear it.” 4:218

The Thus Come One again instructed Rahula to strike the bell, and he asked Ananda, “Is there sound now?” 4:219

Ananda and the members of the Great Assembly all said, “There is a sound.” 4:219

After a short time the sound ceased, and the Buddha again asked, “Is there a sound now?” 4:219

Ananda and the Great Assembly answered, “There is no sound.” 4:219

After a moment, Rahula again struck the bell, and the Buddha again asked, “Is there sound now?” 4:220

Ananda and the Great Assembly said together, “There is sound.” 4:220

The Buddha asked Ananda, “What is meant by ‘sound,’ and what is meant by ‘no sound?’” 4:220

Ananda and the Great Assembly told the Buddha, “When the bell is struck there is sound. Once the sound ceases and even the echo fades away, there is said to be no sound.” 4:220

The Buddha said to Ananda and the Great Assembly, “Why are you inconsistent in what you say?” 4:220

The Great Assembly and Ananda then asked the Buddha, “In what way have we been inconsistent?” 4:221

The Buddha said, “When I asked you if it was your hearing, you said it was your hearing. Then, when I asked you if it was sound, you said it was sound. I cannot ascertain from your answers if it is hearing or if it is sound. How can you not say this is inconsistent? 4:221

”Ananda, when the sound is gone without an echo, you say there is no hearing. If there were really no hearing, the hearing-nature would be extinguished. It would be just like dead wood. If then the bell were sounded again, how would you know? 4:221

”What you know to be there or not there is the defiling object of sound. But could the hearing nature be there or not be there depending on your perception of its being there or not? If the hearing could really not be there, what would perceive that it was not? 4:222

”And so, Ananda, the sounds that you hear are what are subject to production and extinction, not your hearing. The arising and cessation of sounds cause your hearing-nature to be as if there or not there. 4:223

”You are so upside-down that you mistake sound for hearing. No wonder you are so confused that you take what is everlasting for what is annihilated. Ultimately, you cannot say that there is no hearing nature apart from movement and stillness and from obstruction and penetration. 4:223

”Consider a person who falls into a deep sleep while napping on his bed. While he is asleep, someone in his household starts beating clothes or pounding rice. In his dream, the person hears the sound of beating and pounding and takes it for something else, perhaps for the striking of a drum or the ringing of a bell. In the dream he wonders why the bell sounds like stone or wood. 4:224

”Suddenly he awakens and immediately recognizes the sound of pounding. He tells the members of his household, ‘I was just having a dream in which I mistook the sound of pounding for the sound of a drum.’ 4:228

”Ananda, how can this person in the dream-state remember stillness and motion, opening and closing, and penetrability and obstruction? Yet, although he is physically asleep, his hearing-nature is not drowsy. 4:229

”Even when your body is gone and your light and life move on, how could this nature leave you? 4:230

”But because living beings, from time without beginning, have pursued forms and sounds and have followed their thoughts as they turn and flow, they still are not enlightened to the purity, wonder, and permanence of their nature. 4:231

”They do not accord with what is eternal, but chase after things which are subject to production and extinction. Because of this they are born again and again and become mixed with defilement as they flow and turn. 4:232

”But if they reject production and extinction and uphold true permanence, an everlasting light will appear, and with that, the sense-organs, defiling objects, and consciousnesses will disappear. 4:234

”The appearance of thought becomes defilement; the emotions of the consciousness become filth. If you stay far away from these two, then your dharma eye will accordingly become pure and bright. How could you fail to accomplish unsurpassed knowledge and enlightenment?” 4:234

Ananda said to the Buddha, “World Honored One, the Thus Come One has explained the two meanings, yet, as I now contemplate people in the world, I believe that if they try to untie a knot and cannot find its center, they will never get the knot undone. 4:237

”World Honored One, I and all the other Sound Hearers in the Great Assembly who are not beyond learning are the same way. From time without beginning we have been accompanied in birth and death by ignorance. We have obtained these good roots of erudition and are said to have left the home life, yet in fact we act like someone with a recurrent fever. 4:238

”I only hope that you, the Greatly Compassionate One, will take pity on us. We are sinking and drowning so that to this very day we do not know how our bodies and minds are in knots or how to go about untying them. Your explanation will also enable future living beings who are in suffering and difficulty to avoid the turning wheel and not fall into the three realms of existence.” 4:240

After saying this, he and the entire Great Assembly made full prostrations. He wept profusely, and with sincere anticipation awaited the unsurpassed instruction of the Buddha, the Thus Come One. 4:241

Then the World Honored One took pity on Ananda and on those in the assembly with something left to study, as well as on living beings of the future, in order to help them transcend the world and become eyes for the future. 4:242

He rubbed the crown of Ananda’s head with his Jambunada purple-golden bright hand. Instantaneously all the Buddhalands in the ten directions quaked in six ways. 4:243

Thus Come Ones as numerous as fine motes of dust, each dwelling in his respective world, emitted a precious light from the crown of his head. 4:245

At one and the same time their light went from their own countries to the Jeta Grove and anointed the crown of the Thus Come One’s head. All in that Great Assembly obtained what they had never had before. 4:245

Then Ananda and everyone in the Great Assembly heard the Thus Come Ones as numerous as fine motes of dust throughout the ten directions speak to Ananda with different mouths but in a single voice. 4:247

”Good indeed, Ananda! You wish to recognize your innate ignorance that causes you to turn on the wheel. The origin of the knot of birth and death is simply your six sense-organs and nothing else. 4:248

”You also want to understand unsurpassed Bodhi, so that you can quickly realize bliss, liberation, tranquility, and wonderful permanence. It, too, is your six sense-organs and nothing else.” 4:251

Ananda heard these sounds of Dharma, but he did not yet understand in his mind. Bowing his head, he said to the Buddha, “How can what causes me to revolve in the cycle of birth and death and what enables me to gain bliss and wonderful permanence be the six sense-organs in both cases and nothing else?” 4:253

The Buddha said to Ananda, “The sense-organs and the objects are of the same source. The bonds and the release are not two. The nature of the consciousnesses is empty and false; it is like strange flowers in space. 4:254

”Ananda, sense-awareness arises because of the sense objects: the appearance of objects exists because of the sense-organs. The appearance and the perception, both devoid of a nature, support each other like intertwining reeds. 4:255

”Therefore, you now base your knowledge on awareness and perception; but that is fundamental ignorance. The absence of a view regarding awareness and perception is Nirvana – the true purity of no outflows. How could there be anything else in the midst of it?” 4:256

Then the World Honored One, wishing to restate this meaning, spoke verses, saying: 4:257

“In the true nature, conditioned things are empty.
They spring from causes, as illusions do.
Things unconditioned neither rise nor cease.
Unreal they are, like flowers in space. 4:257

”To speak of the false is to reveal the true.
But both the false and the true are false themselves.
If there is neither truth nor untruth,
How can there be perceiver and perceived? 4:258

“Between them the two in fact have no nature.
Thus they are likened to entwining reeds.
The knots and their release have a common cause.
The sages. and ordinary people’s paths are not two. 4:259

”Regard the nature of the intertwined.
Emptiness, existence both are naught.
Dark confusion is simply ignorance;
Bringing it to light is liberation. 4:260

”The knots must be untied successively.
When the six are released, even the one ceases to be.
Select an organ preferred for perfect penetration;
Enter the flow and realize proper enlightenment. 4:263

”Extremely subtle, the Adana consciousness
Makes patterns of habit that flow on in torrents.
Fearing you will confuse the truth with what is not,
I rarely tell you of all this. 4:266

”With your own mind, you grasp at your own mind.
What is not illusory turns into illusion.
If you don’t grasp, there is no non-illusion.
If even non-illusion does not arise,
How can illusory dharmas be established?
This is called the Wonderful Lotus Flower,
The Regal Vajra Gem of Enlightenment. 4:267 .

”n this Samapatti that is likened to illusion,
Transcend all study instantly. 4:269

”This Abhidharma, incomparable
Is the single pathway through Nirvana’s gate,
Taken by Bhagavans in all the ten directions.” 4:270

When Ananda and the Great Assembly heard the unsurpassed, compassionate instruction of the Buddha, the Thus Come One, this harmonious and brilliant Geya verse with its clear and penetrating wonderful principles, their hearts and eyes were opened, and they exclaimed that Dharma such as this had never been before. 4:272

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16. 
    Chapter 5

Ananda put his palms together, bowed, and said to the Buddha, “Having heard the Buddha’s unbounded, greatly compassionate, pure, everlasting, true and actual expression of dharma, I still have not understood the sequence for releasing the knots such that when the six are untied, the one is gone also. I only hope you will be compassionate, and once again take pity on this assembly and on those of the future, by bestowing the sounds of Dharma on us and wash and rinse away our heavy defilements.” 5:1

Then, upon the lion’s throne, the Thus Come One straightened his “Nirvana robes,” arranged his samghati, took hold of the table made of the seven gems, reached out onto the table with his hand and picked up a flowered cloth given him by the Suyama God. 5:2

Then, as the assembly watched, he tied it into a knot and showed it to Ananda, asking, “What is this called?” 5:3

Ananda and the great assembly answered together, “It’s called a knot.” 5:3

Then the Thus Come One tied another knot in the cloth of layered flowers and asked Ananda again, “What is this called?” 5:3

Ananda and the great assembly once again answered together, “It, too, is called a knot.” 5:3

He continued in this pattern until he had tied six knots in the cloth of layered flowers. As he made each knot, he held it up to Ananda and asked, “What is this called?” 5:3

And each time Ananda and the great assembly answered the Buddha in the same way:”.It is called a knot.” 5:3

The Buddha said to Ananda, “When I first tied the cloth, you called it a knot. Since the cloth of layered flowers is basically a single strip, how can you call the second and third ties knots as well?” 5:4

Ananda said to the Buddha, “World Honored One, this cloth of woven layered flowers is just one piece, but as I consider it, when the Thus Come One makes one tie, it is called a knot. If he were to make a hundred ties, they would be called a hundred knots, how much the more so with this cloth, which has exactly six knots, not seven or five. Why does the Thus Come One allow me to call only the first tie a knot and not the second or third ties?” 5:4

The Buddha told Ananda, “You know that this precious cloth of flowers is basically one strip, but when I made six ties in it, you said it had six knots. As you carefully consider this, you will see that the substance of the cloth is the same; it is the knots that make the difference. 5:5

”What do you think? The first knot I tied was called number one. Continuing until I come to the sixth knot, and as I now tie it, is it also number one?” 5:6

”No, World Honored One. If there are six knots, the sixth knot can never be called number one. In all my lives of learning, with all my understanding, how could I now confuse the names of six knots?” 5:6

The Buddha said, “So it is. The six knots are not the same. Consider their origin. They are created from the one cloth. To confuse their order will not do. 5:7

”Your six sense organs are also like this. In the midst or ultimate sameness, conclusive differences arise.” 5:7

The Buddha said to Ananda, “You certainly dislike these six knots and would like there to be just one cloth. But how can that be done?” 5:8

Ananda said, “As long as these knots remain, there will be grounds for argument about what is and what is not. Their very existence will lead to such distinctions as this knot not being that knot and that knot not being this one. But if on this day, the Thus Come One unties them all, so that no knots remain, then there will be no ‘this’ and no ‘that.’ There will not even be something called ‘one.’ How much the less can there be six?” 5:8

The Buddha said, ”’When the six are untied, the one is gone’ is the same meaning. 5:8

”Because from beginningless time your mind and nature have been made wild and rebellious, you have produced false knowledge and views. This falseness continues to arise without respite, and the wearisomeness of these views brings about objective ‘dust.’ 5:9

”It is just like strange flowers appearing when your eyes grow weary of staring. They arise at random without any cause within the tranquil, essential brightness. 5:11

”Everything in the world – the mountains, the rivers, and the great earth, as well as birth, death, and Nirvana – is all just a strange weariness: the upside-down appearance of flowers.” 5:11

Ananda said, “This weariness is the same as the knots. How do we untie them?” 5:12

The Thus Come One took hold of the knotted cloth and pulled on its left end and asked Ananda, “Is this the way to untie it?” 5:12

”No, World Honored One.” 5:12

Then with his hand he pulled on the right end and again asked Ananda, “Is this the way to untie it?” 5:12

”No, World Honored One.” 5:12

The Buddha said to Ananda, “Now I have pulled it to the left and right with my hand and still have not been able to undo them. What method do you propose for untying them?” 5:13

Ananda said to the Buddha, “World Honored One, you must untie the knots from their center. Then they will come undone.” 5:13

The Buddha said to Ananda, “So it is, so it is, if you want to get them undone, you have to untie them from the center. 5:14

”Ananda, the Buddhadharma I explain arises from causes and conditions. But that is not to grasp at the mixing and uniting of coarse appearances in the world. The Thus Come One understands all worldly and world-transcending dharmas and knows their fundamental causes and what conditions bring them into being. 5:14

”This is so to the extent that I know how many drops of rain fall in as many worlds away from here as there are dust motes in the Ganges. The same is true for all the things you can see: why the pine is straight, why the brambles are twisted, why the goose is white, why the crow is black – I understand the reasons. 5:15

”Therefore, Ananda, you can select whichever one of the six sense-organs you wish. If the knots of the sense-organs are removed, then the defiling appearances disappear of themselves. All falseness ceases to be. If that is not the true, what do you expect in addition to it? 5:15

”Ananda, I now ask you, can the six knots in the cloth of layered flowers be untied simultaneously and released all at once?” 5:17

”No, World Honored One. The knots were originally made one at a time, now they must be untied one at a time. The substance of the six knots is the same, but they were not made simultaneously, and so now when it is time to release them, how can they be untied simultaneously?” 5:17

The Buddha said, “Releasing the six sense-organs is the same way. When the sense-organ begins to be released, one realizes the emptiness of people first. When the nature of that emptiness is fully understood, then one is released from dharmas. Once one is freed from dharmas, neither kind of emptiness will arise. 5:17

”This is called the Patience with Non-Production attained by the Bodhisattvas by means of samadhi.” 5:18

Upon receiving the Buddha’s instruction, Ananda and the great assembly gained wisdom and awareness that was perfectly penetrating and free of doubt and delusion. 5:19

All at the same time, they placed their palms together, bowed at the Buddha’s feet, and he said to the Buddha, “Today our bodies and minds are illumined, and we are happily free from obstruction. 5:19

”We have understood the meaning of the ending of the six and the one. Still, we have not yet gone through to fundamental, perfect penetration. 5:20

”World Honored One, we who have floated and floundered our way through aeon after aeon, homeless and orphaned, had no idea, we never imagined that we could meet with the Buddha in such a close relationship. We are like lost infants who have suddenly found their compassionate mother. 5:20

”Because of this, we accomplished the way in this assembly. Yet, the secret words which we received are the same as our basic enlightenment, and so it is the same as if we hadn’t even heard them. 5:21

”We only wish the greatly compassionate one will bestow upon us the profound secret as the Thus Come One’s final instruction.” After saying this he prostrated himself, withdrew, and held himself ready for the secret opportunity as he awaited the Buddha’s hidden transmission. 5:21

Then the World Honored One told all those in the assembly who were great Bodhisattvas and great Arhats, their outflows extinguished – “All of you Bodhisattvas and Arhats who are born from within my dharma and have attained the stage beyond learning, I now ask you: When you first brought forth your resolve and became enlightened to the eighteen realms, which one of these brought perfect penetration? Through which expedient did you enter samadhi?. 5:22

Kaundinya, with the others of the five Bhikshus, arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “When I was in the Deer Park and the Pheasant Garden, I observed the Thus Come One immediately after his accomplishment of the Way. Upon hearing the Buddha’s voice, I understood the Four Truths. 5:24

”The Buddha asks us Bhikshus to speak. I was the first to understand, and the Thus Come One certified me and named me Ajnata. His wonderful sound was both secret and all-pervasive. It was through sound that I became an Arhat. 5:26

”The Buddha asks about perfect penetration. As I have been certified to it, sound is the superior means.” 5:27

Upanishad arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I also saw the Buddha when he first accomplished the way. I learned to contemplate the appearance of impurity until I grew to loathe it and came to understand that the nature of all form is unclean. Bare bones and subtle dust all return to emptiness, and so both emptiness and form are done away with. With this realization, I accomplished the Path Beyond Learning. 5:27

”The Thus Come One certified me and named me Upanishad. The object of form came to an end, and wonderful form was both secret and all-pervasive. Thus, it was through the appearance of form that I became an Arhat. The Buddha asks about perfect penetration. As I have been certified to it, form is the superior means.” 5:29

The Pure Youth, Adorned with Fragrance, arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I heard the Thus Come One teach me to contemplate attentively all conditioned appearances. 5:30

”After I heard the Buddha’s instruction, I sat in repose in the quiet of a pure dwelling. When I saw the bhikshus light sinking incense, the fragrant scent quietly entered my nostrils. I contemplated this fragrance: it did not come from the wood; it did not come from emptiness; it did not come from the smoke, and it did not come from the fire. There was no place it came from and no place it went to. Because of this, my discriminating mind was dispelled, and I attained the absence of outflows. 5:30

”The Thus Come One certified me and called me ‘Adorned with Fragrance.’ Defiling scent suddenly vanished, and wonderful fragrance was both secret and all pervasive. It was through the adornment of fragrance that I became an Arhat. 5:31

”The Buddha asks about perfect penetration. As I have been certified to it, the adornment of fragrance is the superior means.” 5:32

The two Dharma-Princes, Physician King and Superior Physician, and five hundred Brahma gods in the assembly arose from their seats, bowed at the Buddha’s feet, and said to the Buddha, “From beginningless kalpas until now, we have been good doctors for the world. In our mouths we have tasted many herbs, wood, metals, and stones of the Saha world, a hundred and eight thousand flavors. We know in detail the bitter, sour, salty, bland, sweet, and pungent flavors, and the like, in all their combinations and inherent changes. We have a thorough knowledge of whether they be cooling or warming, poisonous or non-poisonous. 5:32

”While serving the Thus Come One we came to know that the nature of flavors is not empty and is not existent, nor is it the body or mind, nor is it apart from body and mind. We became enlightened by discriminating among flavors. 5:34

””The Thus Come One sealed and certified us brothers and named us as Bodhisattvas Physician King and Superior Physician. Now in the assembly we are Dharma Princes who have ascended to the Bodhisattva level because we became enlightened by means of flavors. 5:35

”The Buddha asks about perfect penetration. As we have been certified to it, the cause of flavors is the superior means.” 5:35

Bhadrapala and sixteen awakened lords who were his companions, arose from their seats and bowed at the Buddha’s feet. He said to the Buddha: 5:36

”We first heard the dharma and left the home-life under King of Awesome Sound Buddha. Once, when it was time for the Sangha to bathe, I followed the custom and entered the bathhouse. Suddenly I awakened to the fact that water does not wash away the dust, nor does it cleanse the body. At that point, between the two, I became peaceful, and I attained the state of there being nothing at all. 5:36

”To this day, I have never forgotten that past experience. Having left home with the Buddha, I have gone beyond learning. That Buddha named me Bhadrapala. Wonderful touch was revealed, and I accomplished the position of the Buddha’s disciple. 5:37

”The Buddha asks about perfect penetration. As I have been certified to it, touch is the superior means.” 5:38

Mahakashyapa, Purple-golden Light Bhikshuni, and others arose from their seats, bowed at the Buddha’s feet, and said to the Buddha: 5:38

”In a past kalpa in this region, I drew near to the Buddha named Sun-Moon-Lamp, who was then in the world. I heard dharma from him and cultivated and studied with him. After that Buddha’s extinction, I made offerings to his sharira and lit lamps to continue his light. Purple-Golden Light gilded the Buddha’s image. From that time on, in life after life, my body has always been perfect and has shone with a purple-golden light. The Bhikshuni, Purple- Golden Light, and others make up my retinue, and we all brought forth the resolve for Bodhi at the same time. 5:40

”I contemplated that the world’s six sense-objects change and decay; they are but empty stillness. Based on this, I cultivated extinction. Now my body and mind can pass through hundreds of thousands of kalpas as though they were a finger-snap. 5:41

”Based on the emptiness of Dharmas, I accomplished Arhatship. The World Honored One says that I am foremost in Dhuta practices. Wonderful dharma brought me awakening and understanding, and I extinguished all outflows. The Buddha asks about perfect penetration. As I have been certified to it, dharmas are the superior means.” 5:42

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17. 
    Chapter 5

Aniruddha arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “When I first left home, I was fond of sleeping all the time. The Thus Come One scolded me and said I was no better than an animal. When I heard the Buddha’s scolding, I wept and upbraided myself. For seven days I did not sleep, and I lost the sight in both my eyes. 5:44

”The World Honored One taught me the Vajra Samadhi of the Delightful Seeing, which illumines and is bright. Although I had no eyes, I could contemplate the ten directions with true and penetrating clarity, just as if I were looking at a piece of fruit in the palm of my hand. The Thus Come One certified me as having attained Arhatship. 5:45

”The Buddha asks about perfect penetration. As I have been certified to it, returning the seeing back to its source is the foremost method.” 5:45

Kshudrapanthaka arose from his seat, bowed at the Buddha’s feet, and said to the Buddha: 5:46

”I am deficient in the ability to memorize and do not have much innate intelligence. When I first met the Buddha, I heard the dharma and left the home-life. But, when I tried to remember one line of a verse by the Thus Come One, I went through a hundred days remembering the first part and forgetting the last, or remembering the last and forgetting the first. 5:49

”The Buddha took pity on my stupidity and taught me to relax and regulate my breath. I contemplated my breath thoroughly to the subtle point in which arising, dwelling, change, and extinction happen in every kshana. 5:51

”My mind suddenly attained vast non-obstruction, until my outflows were extinguished and I accomplished Arhatship. Beneath the Buddha’s seat I was sealed and certified as being beyond learning. 5:52

”The Buddha asks about perfect penetration. As I have been certified to it, turning the breath back to emptiness is the foremost method.” 5:54

Gavampati arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I have mouth-karma created from a past offense. I slighted a Shramana, and in life after life I’ve had this cow-cud sickness. 5:55
”The Thus Come One taught me the mind-ground dharma-door of the purity of a single flavor. My thought was extinguished, I entered samadhi, and contemplated the awareness of flavor as not having a substance and not being a thing. As a result, my mind transcended all worldly outflows. 5:56

”Internally I was freed of body and mind, and externally I abandoned the world. I left the three existences far behind, just like a bird released from its cage. I separated from filth and wiped out defilements, and so my Dharma Eye became pure, and I accomplished Arhatship. The Thus Come One certified me in person as having ascended to the Path Beyond Learning. 5:56

”The Buddha asks about perfect penetration. As I have been certified to it, returning flavor and turning awareness around is the superior method.” 5:57

Pilindavatsa arose from his seat, bowed at the Buddha’s feet, and said to the Buddha: 5:57

”When I first left home to follow the Buddha and enter the way, I often heard the Thus Come One explain that there is nothing in this world that brings happiness. Once, when I was begging in the city, I was reflecting on this Dharma-door and did not notice a poisonous thorn on the road until it had pricked my foot. My entire body experienced physical pain, but my mind also had an awareness: though it was aware of strong pain and recognized the feeling of pain, I knew that in my pure heart, there was neither pain nor awareness of pain. 5:58

”I also thought, ‘Is it possible for one body to have two awarenesses?’ Having reflected on this for a while, my body and mind were suddenly empty. After twenty-one days, my outflows disappeared. I accomplished Arhatship and received certification in person and a confirmation that I had realized the level beyond learning. 5:59

”The Buddha asks about perfect penetration. As I have been certified to it, purifying the awareness and forgetting the body is the superior method.” 5:60

Subhuti arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “From distant kalpas until now, my mind has been unobstructed. I remember as many of my past lives as there are sands in the Ganges River. From the beginning, in my mother’s womb, I knew emptiness and tranquility, to the extent that the ten directions became empty and I caused living beings to be certified to the nature of emptiness. 5:60

”Having received the Thus Come One’s revelation that the enlightened nature is true emptiness – that the nature of emptiness is perfect and bright – I attained Arhatship and suddenly entered into the Thus Come One’s sea of magnificent, bright emptiness. With knowledge and views identical with the Buddha, I was certified as being beyond learning. In the liberation of the nature of emptiness, I am unsurpassed. 5:61

”The Buddha asks about perfect penetration. As I have been certified to it, all appearances enter into nothingness; nothingness and what becomes nothingness both disappear. Turning dharmas back to the void is the foremost method.” 5:61

Shariputra arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “From distant kalpas until the present, my mind and views have been pure. In this way I have undergone as many births as there are grains of sand in the Ganges. As to the various transformations and changes of both the mundane and the transcendental, I am able to understand them at one glance and obtain non-obstruction. 5:63

”Once I met the Kashyapas on the road, and I walked along with the brothers. They spoke about causes and conditions, and I awakened to the boundlessness of my mind. 5:64

”I followed the Buddha and left the home life. My seeing-awareness became bright and perfect, I obtained fearlessness and became an Arhat. As one of the Buddha’s elder disciples, I am born from the Buddha’s mouth, transformationally born from the Dharma. 5:66

”The Buddha asks about perfect penetration. As I have been certified to it, for the mind and the seeing to emit light and for the light to reach throughout knowing and seeing is the foremost method.” 5:66

Universal Worthy Bodhisattva arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I have been a Dharma Prince with as many Thus Come Ones as there are sands in the Ganges. The Thus Come Ones of the ten directions tell their disciples who have the roots of a Bodhisattva to cultivate the Universal Worthy conduct, which is named after me. 5:66

”World Honored One, I use my mind to listen and distinguish the knowledge and views of living beings. In other regions as many realms away as there are sands in the Ganges, if there is any living being who discovers the conduct of Universal Worthy, I immediately mount my six-tusked elephant and create hundreds of thousands of reduplicated bodies which go to those places. Although their obstacles may be so heavy that they do not see me, I secretly rub their crowns, protect and comfort them, and help them be successful. 5:68

”The Buddha asks about perfect penetration. The basic cause I speak of in my case is listening with the mind to discover and distinguish at ease. This is the foremost method.” 5:69

Sundarananda arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “When I first left home and followed the Buddha to enter the Way, I received the complete precepts, but my mind was always too scattered for samadhi, and I could not attain the state of having no outflows. The World Honored One taught Kaushthila and me to contemplate the white spot at the tip of our noses. 5:69

”From the first, I contemplated intently. After three weeks, I saw that the breath in my nostrils looked like smoke when I inhaled and exhaled. My body and mind became bright inside, and I perfectly understood the external world, to the point that everything became empty and pure, like crystal. The smoky appearance gradually disappeared, and the breath in my nostrils became white. 5:70

”My mind opened and my outflows were extinguished. Every inhalation and exhalation of breath was transformed into light which illumined the ten directions, and I attained Arhatship. The World Honored One predicted that in the future I would obtain Bodhi. 5:71

”The Buddha asks about perfect penetration. I did it by means of the disappearance of the breath, until eventually the breath emitted light and the light completely extinguished my outflows. This is the foremost method.” 5:71

Purnamaitreyaniputra arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “For vast kalpas I have possessed unobstructed eloquence. When I discuss suffering and emptiness I penetrate deeply into the actual appearance, and in the same way, I give subtle, wonderful instruction to the assembly concerning the secret Dharma doors of as many Thus Come Ones as there are sands in the Ganges. I have also obtained fearlessness. 5:72

”The World Honored One knew that I had great eloquence, and so he made use of my voice in turning the wheel of the Dharma. He taught me how to disseminate it. I joined the Buddha to help him turn the wheel. I accomplished Arhatship through the lion’s roar. The World Honored One certified me as being foremost in speaking Dharma. 5:73

”The Buddha asks about perfect penetration. I used the sound of Dharma to subdue demons and adversaries and melt away my outflows. This is the foremost method.” 5:74

Upali arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I followed the Buddha in person when he fled the city and left the home-life. I observed the Thus Come One endure six years of diligent asceticism. I watched the Thus Come One subdue all the demons, control adherents of external paths and become liberated from all outflows which were based on worldly desire and greed. 5:74

”I based myself on the Buddha’s teaching of precepts, encompassing the three thousand awesome deportments and the eighty thousand subtle aspects. Both my direct karma and my contributing karma became pure. My body and mind became tranquil, and I accomplished Arhatship. 5:81

”In the Thus Come One’s assembly, I am a governor of the law. The Buddha himself certified my mind’s upholding of the precepts and my genuine cultivation of them. I am considered a leader of the assembly. 5:87

”The Buddha asks about perfect penetration. I disciplined the body until the body attained ease and comfort. Then I disciplined the mind until the mind attained penetrating clarity. After that, the body and mind experienced keen and thorough absorption. This is the foremost method.” 5:88

Great Maudgalyayana arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “Once when I was out on the road begging for food, I met the three Kashyapa brothers – Uruvilva, Gaya, and Nadi – who proclaimed for me the Thus Come One’s profound principle of causes and conditions. I immediately brought forth resolve and obtained a great understanding. 5:89

”The Thus Come One accepted me, and the kashaya was on my body and my hair fell out by itself. I roamed in the ten directions, having no impeding obstructions. I discovered my spiritual penetrations, which are esteemed as unsurpassed, and I accomplished Arhatship. 5:90

”Not only the World Honored One, but the Thus Come Ones of the ten directions praise my spiritual powers as perfectly clear and pure, masterful, and fearless. 5:91

”The Buddha asks about perfect penetration. By means of a spiral-like attention to the profound, the light of my mind was revealed, just as muddy water clears. Eventually it became pure and dazzling. This is the foremost method.” 5:91

Ucchushma came before the Buddha, put his palms together, bowed at the Buddha’s feet, and said to the Buddha, “I can still remember how many kalpas ago I was filled with excessive greed and desire. There was a Buddha in the world named King of Emptiness. He said that people with too much desire turn into a raging mass of fire. He taught me to contemplate the coolness and warmth throughout my entire body. 5:92

”A spiritual light coalesced inside and transformed my thoughts of excessive lust into the fire of wisdom. After that, when any of the Buddhas summoned me, they used the name ‘fire-head.’ 5:94

”From the strength of the fire-light samadhi, I accomplished Arhatship. I made a great vow that when each of the Buddhas accomplishes the way, I will be a powerful knight and in person subdue the demons’ hatred. 5:94

”The Buddha asks about perfect penetration. I used attentive contemplation of the effects of heat in my body and mind, until it became unobstructed and penetrating and all my outflows were consumed. I produced a blazing brilliance and ascended to enlightenment. This is the foremost method.” 5:94

The Bodhisattva, “Maintaining the Ground,” arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I remember when Universal Light Thus Come One appeared in the world in the past. I was a Bhikshu who continually worked on making level the major roads, ferry-landings, and the dangerous spots in the ground, where the disrepair might hinder or harm carriages or horses. I did everything from building bridges to hauling sand. 5:95

”I was diligent in this hard labor throughout the appearance of limitless Buddhas in the world. If there were beings at the walls and gates of the cities who needed someone to carry their goods, I would carry them all the way to their destination, set the things down, and leave without taking any recompense. 5:96

”When the Buddha Vipashyin appeared in the world, there was a world-wide famine. I would carry people on my back, and no matter how far the distance, I would only accept one small coin. If there was an ox-cart stuck in the mud, I would use my spiritual strength to push the wheels and get it out of difficulty. 5:96

”Once a king asked the Buddha to accept a vegetarian feast. At that time, I served the Buddha by leveling the road as he went. Vipashyin Thus Come One rubbed my crown and said, .You should level your mind-ground, then everything else in the world would be level.” 5:97

”Immediately my mind opened up and I saw that the particles of earth composing my own body were no different from all the particles of earth that made up the world. The nature of those particles of dust was such that they did not connect with one another nor could they be touched by the blade of a sword. 5:98

”Within the dharma-nature I awakened to the patience with the non-production of dharmas and accomplished Arhatship. I brought my mind back, to the extent that I have now entered the ranks of the Bodhisattvas. Hearing the Thus Come One proclaim the Wonderful Lotus Flower, the level of the Buddha’s knowledge and vision, I have already been certified as having understood and am a leader in the assembly. 5:98

”The Buddha asks about perfect penetration. Upon attentive contemplation of the body and the environment, I saw that these two dusts are exactly the same – that, fundamentally, everything is the Treasury of the Thus Come One, but that an empty falseness arises and creates the dust. When the dust is eliminated, wisdom is perfected, and one accomplishes the unsurpassed Way. This is the foremost method.” 5:99

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18. 
    Chapter 5

The Pure Youth Moonlight arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I remember that long ago, beyond kalpas as many as there are sands in the Ganges, there was a Buddha in the world named Water-God, who taught all the Bodhisattvas to cultivate the contemplation of water and enter samadhi. 5:100

”I reflected upon how throughout the body the essence of water is not in discord. I started with mucus and saliva and went on through digestive juices, phlegm, semen, blood, to urine and excrement. As it revolved through my body, the nature of water was identical. I saw that the water in my body was not at all different from that in the world outside – even that in royal lands of floating banners with all their seas of fragrant waters. 5:100

”At that time, when I first succeeded in the contemplation of water, I could see only water. I still had not gotten beyond my physical body. 5:101

”I was a Bhikshu then, and once when I was in dhyana repose in my room, a disciple of mine peeked in the window and saw only pure water there, which filled the entire room. He saw nothing else. 5:101

”The lad was young, and not knowing any better, he picked up a tile and tossed it into the water. It hit the water with a ‘plunk.’ He gazed around and then left. When I came out of concentration, I was suddenly aware of a pain in my heart, and I felt like Shariputra must have felt when he met that cruel ghost. 5:102

”I thought to myself, ‘I am already an Arhat and have long since abandoned conditions that bring on illness. Why is it that today I suddenly have a pain in my heart? Am I about to lose the position of non-retreat?’ 5:103

”Just then, the young lad came promptly to me and related what had happened. I quickly said to him, ‘When you see the water again, you may open the door, wade into the water, and remove the tile.’ The child was obedient, so that when I re-entered samadhi, he again saw the water and the tile as well. He opened the door and took it out. When I came out of concentration, my body was as it had been before. 5:103

”I encountered limitless Buddhas and cultivated in this way until the coming of the Thus Come One, King of Masterful Penetrations of Mountains and Seas. Then I finally had no body. My nature and the seas of fragrant waters throughout the ten directions were identical with True Emptiness, without any duality or difference. Now I am with the Thus Come One and am known as a Pure Youth, and I have joined the assembly of Bodhisattvas. 5:104

”The Buddha asks about perfect penetration. By means of the nature of water, I penetrated through to the flow of a single flavor, and I obtained patience with the non-production of dharmas and the perfection of Bodhi. This is the foremost method.” 5:105

The Dharma Prince Vaidurya Light arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I can still remember back through aeons as many as the sands in the Ganges to the time of a Buddha named .Limitless Sound,. who instructed the Bodhisattvas that fundamental enlightenment is wonderful and bright. He taught them to contemplate this world and all the beings in it as false conditions propelled by the power of wind. 5:105

”At that time, I contemplated the position of the world, and I regarded the passage of time in the world. I reflected on the movement and stillness in my body. I considered the arising of thoughts in the mind. All these kinds of movement were non-dual; they were equal and the same. 5:106

”I then understood that the nature of movement does not come from anywhere and does not go anywhere. Every single material particle throughout the ten directions and every upside-down living being in it is of the same empty falseness. 5:106

”And so, throughout the three-thousand-great-thousand worlds, the living beings in each of the worlds were like so many mosquitoes confined in a trap and droning monotonously. Caught in those few square inches, their hum built to a maddening crescendo. Not long after I encountered the Buddha, I attained patience with the non-production of dharmas. 5:107

”My mind then opened, and I could see the country of the Buddha, Unmoving, in the east. I became a Dharma Prince and served the Buddhas of the ten directions. My body and mind emit a light that make them completely clear and translucent. 5:108

”The Buddha asks about perfect penetration. I contemplated the power of wind as lacking anything to rely on, and I awakened to the Bodhi-mind. I entered samadhi and meshed with the single, wonderful mind transmitted by all the Buddhas of the ten directions. This is the foremost method.” 5:108

Treasury of Emptiness Bodhisattva arose from his seat, bowed to the Buddha’s feet, and said to the Buddha, “The Thus Come One and I attained boundless bodies at the place of the Buddha, .Samadhi-Light.” 5:109

”At that time, I held in my hands four huge precious pearls, which shone on Buddhalands as many as the motes of dust in the ten directions and transformed them into emptiness. 5:109

”In my mind there appeared a great, perfect mirror, which emitted from within ten kinds of subtle, wonderful precious light that poured out into the ten directions to the farthest bounds of emptiness. 5:110

”All the royal lands of banners came into the mirror and passed into my body. There was no hindrance to this interaction, because my body was like emptiness. 5:110

”My body could enter with ease as many countries as there are fine motes of dust and could do the Buddha’s work on a wide scale, because it had become completely compliant. 5:110

”I achieved this great spiritual power from contemplating in detail how the four elements lack anything to return to; how the production and extinction of false thoughts is no different from emptiness; how all the Buddhalands are basically the same. Once I realized this identity, I obtained patience with the non-production of Dharmas. 5:111

”The Buddha asks about perfect penetration. I used the contemplation of the boundlessness of emptiness to enter samadhi and attain wonderful power and perfect clarity. This is the foremost method.” 5:112

Maitreya Bodhisattva arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I remember when, as many kalpas ago as there are fine motes of dust, a Buddha named Light of Sun, Moon, and Lamp appeared in the world. Under that Buddha I left the home life; yet I was deeply committed to worldly fame and liked to fraternize with people of good family. 5:112

”Then the World Honored One taught me to cultivate consciousness-only concentration, and I entered that samadhi. For many aeons I have made use of that samadhi as I performed deeds for as many Buddhas as there are sands in the Ganges. My seeking for worldly name and fame ceased completely and never recurred. 5:117

”When Burning Lamp Buddha appeared in the world, I finally accomplished the unsurpassed, wonderfully perfect Samadhi of Consciousness. 5:118

”I went on until, to the ends of emptiness, all the lands of the Thus Come One, whether pure or defiled, existent or non-existent, were transformations appearing from within my own mind. 5:118

”World Honored One, because I understand consciousness only thus, the nature of consciousness reveals limitless Thus Come Ones. Now I have received the prediction that I will be the next to take the Buddha’s place. 5:118

”The Buddha asks about perfect penetration. I was intent upon the contemplation that the ten directions come only from consciousness. When the conscious mind is perfect and bright, one enters the perfection of the real. One leaves behind reliance on others and attachment to incessant calculating and attains the patience with the non-production of dharmas. This is the foremost method.” 5:119

Dharma Prince, Great Strength, together with fifty-two Bodhisattvas of similar rank, arose from his seat, bowed at the Buddha’s feet, and said to the Buddha: 5:120

”I remember when, as many aeons ago as there are sands in the Ganges, a Buddha called Limitless Light appeared in the world. In that same aeon there were twelve successive Thus Come Ones; the last was called Light Surpassing the Sun and Moon. That Buddha taught me the Buddha-recitation Samadhi. 5:121

”Suppose there were a person who always remembers someone else, but the someone else he remembers has entirely forgotten about him. If two such people were to meet, even if they were to see each other, they would not take notice. They would not recognize each other. 5:122

”If two people remember each other until the memory of each is deep, then in life after life they will be together like a form and its shadow, and they will never be at odds. 5:125

”Out of pity for living beings, the Thus Come Ones of the ten directions are mindful of them as a mother remembers her child. If the child runs away, of what use is the mother’s regard? But if the child remembers his mother in the same way that the mother remembers the child, then in life after life the mother and child will not be far apart. 5:125

”If living beings remember the Buddha and are mindful of the Buddha, certainly they will see the Buddha now or in the future. 5:126

”They will never be far from the Buddha, and their minds will awaken by themselves, without the aid of expedients. 5:126

”A person who has been near incense will carry a fragrance on his person; it is the same in this case. It is called an adornment of fragrant light. 5:126

”On the causal ground I used mindfulness of the Buddha to enter into patience with the non-production of dharmas. Now in this world I gather in all those who are mindful of the Buddha and bring them back to the Pure Land. 5:127

”The Buddha asks about perfect penetration. I would select none other than gathering in the six organs through continuous pure mindfulness to obtain samadhi. This is the foremost method.” 5:127

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19. 
    Chapter 5

Then Guan Shi Yin Bodhisattva arose from his seat, bowed at the Buddha’s feet and said to the Buddha: 5:129

”World Honored One, I remember when, as many kalpas ago as there are sands in the Ganges, there was a Buddha in the world named Contemplating the World’s Sounds. It was under that Buddha that I brought forth the Bodhi-resolve. That Buddha taught me to enter samadhi through a process of hearing and reflecting. 5:134

”Initially, I entered the flow through hearing and forgot objective states. Since the sense-objects and sense-organs were quiet, the two characteristics of movement and stillness crystallized and did not arise. After that, gradually advancing, the hearing and what was heard both disappeared. Once the hearing was ended, there was nothing to rely on, and awareness and the objects of awareness became empty. When the emptiness of awareness reached an ultimate perfection, emptiness and what was being emptied then also ceased to be. Since production and extinction were gone, still extinction was revealed. 5:134

”Suddenly I transcended the mundane and transcendental worlds, and throughout the ten directions a perfect brightness prevailed. I obtained two supreme states. 5:137

”First, I was united above with the fundamental, wonderfully enlightened mind of all the Buddhas of the ten directions, and I gained a strength of compassion equal to that of all the Buddhas, the Thus Come Ones. 5:137

”Second, I was united below with all living beings in the six paths, and I gained a kind regard for all living beings equally. 5:137

”World Honored One, because I served and made offerings to the Thus Come One, Guan Yin, I received from that Thus Come One a transmission of the Vajra Samadhi of all being like an illusion, as one becomes permeated with hearing and cultivates hearing. Because I gained a power of compassion identical with that of all Buddhas, the Thus Come Ones, I became accomplished in thirty-two response-bodies and entered all lands. 5:138

”World Honored One, if there are Bodhisattvas who enter samadhi and vigorously cultivate the extinction of outflows, who have superior understanding and manifest perfected penetration, I will appear in the body of a Buddha and speak dharma for them, causing them to attain liberation. 5:139

”If there are those who are studying, who are tranquil and have wonderful clarity, who are superior and miraculous and manifest perfection, I will appear before them in the body of a Solitarily Enlightened One and speak Dharma for them, causing them to attain liberation. 5:140

”If there are those who are studying, who have severed the twelve links of conditioned causation, and, having severed the conditions, reveal a supreme nature, and who are superior and wonderful and manifest perfection, I will appear before them in the body of one enlightened to conditions and speak dharma for them, causing them to attain liberation. 5:141

”If there are those who are studying, who have attained the emptiness of the Four Truths, and cultivating the Way, have entered extinction, and have a superior nature and manifest perfection, I will appear before them in the body of a Sound-Hearer and speak Dharma for them, causing them to attain liberation. 5:143

”If there are living beings who wish to have their minds be clear and awakened, who do not engage in mundane desires and wish to purify their bodies, I will appear before them in the body of a Brahma King and speak Dharma for them, causing them to attain liberation. 5:144

”If there are living beings who wish to be the Heavenly Lord, leader of heavenly beings, I will appear before them in the body of Shakra and speak Dharma for them, enabling them to accomplish their wish. 5:144

”If living beings wish to attain physical self-mastery and to roam throughout the ten directions, I will appear before them in the body of a god from the heaven of self-mastery and speak dharma for them, enabling them to accomplish their wish. 5:145

”If there are living beings who wish to attain physical self-mastery and fly through space, I will appear before them in the body of a god from the heaven of great self-mastery and speak dharma for them, enabling them to accomplish their wish. 5:146

”If there are living beings who are fond of ruling over ghosts and spirits in order to rescue and protect their country, I will appear before them in the body of a great heavenly general and speak Dharma for them, enabling them to accomplish their wish. 5:146

”If there are living beings who like to govern the world in order to protect living beings, I will appear before them in the body of one of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish. 5:147

”If there are living beings who enjoy being born in the heavenly palaces and to command ghosts and spirits, I will appear before them in the body of a prince from the kingdoms of the Four Heavenly Kings and speak Dharma for them, enabling them to accomplish their wish. 5:147

”If there are living beings who would like to be kings of people, I will appear before them in the body of a human king and speak Dharma for them, enabling them to accomplish their wish. 5:148

”If there are living beings who enjoy being heads of households, whom those of the world venerate and yield to, I will appear before them in the body of an elder and speak Dharma for them, enabling them to accomplish their wish. 5:148

”If there are living beings who delight in discussing the classics and who keep themselves lofty and pure, I will appear before them in the body of an upasaka and speak Dharma for them, enabling them to accomplish their wish. 5:149

”If there are living beings who enjoy governing the country and who can handle matters of state decisively, I will appear before them in the body of an official and speak Dharma for them, enabling them to accomplish their wish. 5:150

”If there are living beings who like reckoning and incantation and who wish to guard and protect themselves, I will appear before them in the body of a Brahman and speak Dharma for them, enabling them to accomplish their wish. 5:150

”If there are men who want to leave the home-life and uphold the precepts and rules, I will appear before them in the body of a Bhikshu and speak Dharma for them, enabling them to accomplish their wish. 5:151

”If there are women who would like to leave the home-life and hold the pure precepts, I will appear before them in the body of a Bhikshuni and speak Dharma for them, enabling them to accomplish their wish. 5:153

”If there are men who want to uphold the five precepts, I will appear before them in the body of an upasaka and speak dharma for them, enabling them to accomplish their wish. If there are women who wish to base themselves in the five precepts, I will appear before them in the body of an upasika and speak Dharma for them, enabling them to accomplish their wish. 5:154

”If there are women who govern internal affairs of household or country, I will appear before them in the body of a queen, first lady, or noblewoman and speak Dharma for them, enabling them to accomplish their wish. 5:154

”If there are virgin lads I will appear before them in the body of a pure youth and speak Dharma for them, enabling them to accomplish their wish. 5:155

”If there are maidens who want to remain virgins and do not wish to marry, I will appear before them in the body of a gracious lady and speak Dharma for them, enabling them to accomplish their wish. 5:155

”If there are heavenly beings who wish to escape their heavenly destiny, I will appear in the body of a god and speak Dharma for them, enabling them to accomplish their wish. 5:156

”If there are dragons who want to quit their lot of being dragons, I will appear before them in the body of a dragon and speak Dharma for them, enabling them to accomplish their wish. 5:156

”If there are yakshas who want to get out of their present fate, I will appear before them in the body of a yaksha and speak Dharma for them, enabling them to accomplish their wish. 5:157

”If there are gandharvas who wish to be freed from their destiny, I will appear before them in the body of a gandharva and speak Dharma for them, enabling them to accomplish their wish. 5:158

”If there are asuras who wish to be liberated from their destiny, I will appear before them in the body of an asura and speak Dharma for them, enabling them to accomplish their wish. 5:158

”If there are kinnaras who wish to transcend their fate, I will appear before them in the body of a kinnara and speak Dharma for them, enabling them to accomplish their wish. 5:160

”If there are mahoragas who wish to be freed from their destiny, I will appear before them in the body of a mahoraga and speak Dharma for them, enabling them to accomplish their wish. 5:160

”If there are living beings who like being people and want to continue to be people, I will appear in the body of a person and speak Dharma for them, enabling them to accomplish their wish. 5:160

”If there are non-humans, whether with form or without form, whether with thought or without thought, who long to be freed from their destiny, I will appear before them in a body like theirs and speak Dharma for them, enabling them to accomplish their wish. 5:161

”This is called the wonderful purity of the thirty-two response-bodies, by which one enters into all lands and accomplishes self-mastery by means of the Samadhi of Becoming Permeated with Hearing and Cultivating Hearing and by means of the miraculous strength of effortlessness. 5:162

”Also, World Honored One, using this Vajra Samadhi of Becoming Permeated with Hearing and Cultivating Hearing, and using the miraculous strength of effortlessness, because I have a kind regard equally for all living beings in the six paths, I go throughout the ten directions and the three periods of time and cause all living beings who encounter bodies of mine to receive the meritorious virtue of fourteen kinds of fearlessness. 5:162

”First: because I do not contemplate sounds for my own sake, but rather listen to the sounds of those whom I contemplate, I can enable living beings throughout the ten directions who are suffering and in distress to attain liberation by contemplating their sounds. 5:163

”Second: since my knowledge and views have turned around and come back, I can make it so that if living beings are caught in a raging fire, the fire will not burn them. 5:164

”Third: since contemplation and listening have turned around and come back, I can make it so that if living beings are floundering in deep water, the water cannot drown them. 5:164

”Fourth: since false thinking is cut off, and my mind is without thoughts of killing or harming, I can make it so that if living beings enter the territory of ghosts, the ghosts cannot harm them. 5:165

”Fifth: since I am permeated with hearing and have brought hearing to accomplishment, so that the six sense-organs have dissolved and returned to become identical with hearing, I can make it so that if living beings are about to be wounded, the knives will break into pieces. I can cause swords of war to have no more effect than if they were to slice into water, or if one were to blow upon light. 5:165

”Sixth: when the hearing permeates and the essence is bright, light pervades the Dharma-realm, so that absolutely no darkness remains. I am then able to make it so that, though yakshas, rakshasas, kumbhandas, pishachas, and putanas may draw near to living beings, the ghosts will not be able to see them. 5:166

”Seventh: when the nature of sound completely melts away and contemplation and hearing return and enter, so that I am separate from false and defiling sense-objects, I am able to make it so that if living beings are confined by cangues and fetters, the locks will not hold them. 5:167

”Eighth: when sound is gone and the hearing is perfected, an all-pervasive power of compassion arises, and I can make it so that if living beings are travelling a dangerous road, thieves will not rob them. 5:168

”Ninth: when one is permeated with hearing, one separates from worldly objects, and forms cannot rob one. Then I can make it so that living beings with a great deal of desire can leave greed and desire far behind. 5:168

”Tenth: when sound is so pure that there is no defiling object, the sense-organ and the external state are perfectly fused, without any complement and without anything complemented. Then I can make it so that living beings who are full of rage and hate will leave all hatred. 5:171

”Eleventh: when the dust has gone and has turned to light, the Dharma realm and the body and mind are like crystal, transparent and unobstructed. Then I can make it so that all dark and dullwitted beings whose natures are obstructed – all atyantikas – are forever free from stupidity and darkness. 5:172

”Twelfth: when matter dissipates and returns to the hearing, then unmoving in the Bodhimanda I can travel through worlds without destroying the appearance of those worlds. I can make offerings to as many Buddhas, Thus Come Ones, as there are fine motes of dust throughout the ten directions. At the side of each Buddha I become a Dharma Prince, and I can make it so that childless living beings throughout the Dharma Realm who wish to have sons, are blessed with meritorious, virtuous, and wise sons. 5:175

”Thirteenth: with perfect penetration of the six sense-organs, the light and what is illumined are not two. Encompassing the ten directions, a great perfect mirror stands in the Empty Treasury of the Thus Come One. I inherit the secret dharma-doors of as many Thus Come Ones as there are fine motes of dust throughout the ten directions. Receiving them without loss, I am able to make it so that childless living beings throughout the Dharma Realm who seek daughters are blessed with lovely daughters who are upright, virtuous, and compliant and whom everyone cherishes and respects. 5:176

”Fourteenth: in this three-thousand-great-thousand world system with its billions of suns and moons, as many Dharma Princes as there are grains of sand in sixty-two Ganges Rivers appear in the world and cultivate the dharma. They act as models in order to teach and transform living beings. They comply with living beings by means of expedients and wisdom, in different ways for each. 5:177

”However, because I have obtained the perfect penetration of the sense-organ and have discovered the wonder of the ear-entrance, after which my body and mind subtly and miraculously included all of the Dharma Realm, I am able to make it so that living beings who uphold my name obtain as much merit and virtue as would be obtained by a person who upheld the names of all those Dharma Princes who are as many as the grains of sand in sixty-two Ganges Rivers. 5:177

”World Honored One, there is no difference between the merit of my one name and the merit of those many other names, because from my cultivation I obtained true and perfect penetration. 5:178

”These are called the fourteen powers of bestowing fearlessness; with them I bless living beings. 5:178

”Moreover, World Honored One, because I obtained perfect penetration and cultivated to certification of the unsurpassed path, I also became endowed with four inconceivable and effortless wonderful virtues. 5:179

”First: as soon as I obtained the miraculous wonder of hearing the mind, the mind became essential and the hearing was forgotten, therefore, there was no distinction between seeing, hearing, sensation, and knowing. I achieved a single, perfect fusion – pure and precious enlightenment. For this reason, I am able to manifest many wonderful appearances and can proclaim boundless secret spiritual mantras. 5:179

”For example, I may make appear one head, three heads, five heads, seven heads, nine heads, eleven heads, and so forth, until there may be a hundred and eight heads, a thousand heads, ten thousand heads, or eighty-four thousand vajra heads; 5:180

”Two arms, four arms, six arms, eight arms, ten arms, twelve arms, fourteen, sixteen, eighteen arms, or twenty arms, twenty-four arms, and so forth until there may be a hundred and eight arms, a thousand arms, ten thousand arms, or eighty-four thousand mudra arms; 5:180

”Two eyes, three eyes, four eyes, nine eyes, and so forth until there may be a hundred and eight eyes, a thousand eyes, ten thousand eyes, or eighty-four thousand pure and precious eyes, sometimes compassionate, sometimes awesome, sometimes in samadhi, sometimes displaying wisdom to rescue and protect living beings so that they may attain great self-mastery. 5:181

”Second: because of hearing and consideration, I escaped the six defiling objects, just as a sound leaps over a wall without hindrance. And so I have the wonderful ability to manifest shape after shape and to recite mantra upon mantra. These shapes and these mantras dispel the fears of living beings. Therefore, throughout the ten directions, in as many lands as there are fine motes of dust, I am known as one who bestows fearlessness. 5:181

”Third: because I cultivated fundamental, wonderful, perfect penetration and purified the sense-organ, everywhere I go in any world I can make it so that living beings renounce their physical and material valuables to seek my sympathy. 5:182

”Fourth: I obtained the Buddhas’ mind and was certified as having attained the ultimate end, and so I can make offerings of rare treasures to the Thus Come Ones of the ten directions and to living beings in the six paths throughout the Dharma Realm. 5:183

”If they seek a spouse, they obtain a spouse. If they seek children, they can have children. Seeking samadhi, they obtain samadhi; seeking long life, they obtain long life, and so forth to the extent that if they seek the great Nirvana, they obtain great Nirvana. 5:183

”The Buddha asks about perfect penetration. From the gateway of the ear, I obtained a perfect and illumining samadhi. The conditioned mind was at ease, and therefore I entered the appearance of the flow, and obtaining samadhi, I accomplished Bodhi. This is the foremost method. 5:184

”World Honored One, that Buddha, the Thus Come One, praised me as having obtained well the dharma-door of perfect penetration. In the great assembly he bestowed a prediction upon me and the name, Guan Shi Yin. 5:184

”Because my contemplation and listening is perfectly clear throughout the ten directions, the name Guan Shi Yin pervades all the realms of the ten directions.” 5:185

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20. 
    Chapter 5

Then the World Honored One upon the Lion’s Throne emitted simultaneously from his five extremities a precious light which shone far throughout the ten directions to anoint the crowns of as many Thus Come Ones and Dharma-Prince Bodhisattvas as there are motes of dust. 5:185

All those Thus Come Ones also emitted from their five extremities precious lights which were as numerous as motes of dust and which came from the various directions to anoint the crown of the Buddha as well as the crowns of all the great Bodhisattvas and Arhats in the assembly. 5:186

Groves, trees, pools, and ponds all proclaimed the sound of Dharma. The lights blended and criss-crossed like a jeweled silken net. It was an unprecedented event for everyone in the great assembly, and they all attained the Vajra Samadhi. 5:186

Then the heavens rained down hundreds of precious lotus flowers of variegated combinations of green, yellow, red, and white. All the space in the ten directions turned the colors of the seven gems. 5:187

This Saha world with its mountains, rivers, and great earth disappeared totally, and all that could be seen were lands as numerous as motes of dust coming together as one realm. Pure praises in songs and chants spontaneously pervaded in celebration. 5:187

Then the Thus Come One said to Dharma-Prince Manjushri, “You should now contemplate these twenty-five great Bodhisattvas and Arhats who are beyond learning. 5:189 .

”Each has explained the initial expedient in his accomplishment of the Way. All say they have cultivated to true and actual perfect penetration. Their cultivation is equal without distinctions of superior and inferior or earlier and later. 5:189

”I now wish to cause Ananda to become enlightened, and so I ask which of these twenty-five practices is appropriate to his faculties, and which will be, after my extinction, the easiest expedient door for living beings of this realm to enter in order to accomplish the Bodhisattva vehicle and seek the unsurpassed Way.” 5:190

Dharma Prince, Manjushri, receiving the Buddha’s compassionate instruction, arose from his seat, bowed at the Buddha’s feet, and, basing himself on the Buddha’s awesome spirit, spoke verses to the Buddha. 5:191

“The sea of enlightenment in nature is perfect and clear.
Complete, distinct Bodhi is a miraculous source.
But when basic brightness shone so that objects appeared,
With objects’ existence, the nature’s brilliance ceased. 5:192

”Confusion and falseness bring about emptiness.
Relying on emptiness, time and space take form.
Thoughts settle, making countries and lands.
What knows and feels becomes living beings. 5:192

”The emptiness created within Great Enlightenment,
Is like a single bubble in all the sea.
Lands like fine dust motes, subject to outflows,
All come forth out of empty space.
Just as the bubble bursts, space is no longer there.
How much the less the three states of being! 5:193

“Returning to the source, the nature is not two.
Many are the entrances through expedients;
None of them does the sagely nature fail to go through.
Compliant or adverse, all is expedient.
First resolve and entering samadhi,
Come slow or fast as there are different norms. 5:194

”Form and thought combined become the ‘dust.’
Their essence is not discernible.
How can one use what lacks clarity,
And expect to gain perfect penetration? 5:196

”In sounds, language is intermingled.
But the meaning in a word, a name, a phrase,
Is such that no single one can include them all.
How can this bring perfect penetration? 5:196

”Awareness of smells comes through contact with them.
Apart from them, one does not know that they exist.
Since sensation of them is not constant,
How can one reach perfect penetration? 5:197

”Flavors are not to us fundamental.
They only exist when there is something to taste.
Since this sensation is not perpetual,
How can one derive perfect penetration? 5:197

”Touch becomes clear only when something is touched.
Without an object there can be no contact.
With fluctuation between contact and separation,
How can one gain perfect penetration? 5:198

”Dharmas are known as ‘internal dust.’
Reckoned as ‘dust,’ they are certainly sense objects.
Involvement of subject and object cannot be pervasive;
How then can they lead to perfect penetration? 5:198

“Although seeing itself is clear and penetrating,
Making bright what is before one, it cannot shine behind.
Ever reaching only half the four directions,
How can it manifest perfect penetration? 5:199

“The nose’s breath penetrates in and out.
But in the rests between there is no air.
These interruptions render it inconsistent.
How can one use it for perfect penetration? 5:199

”The tongue is not an organ apart from cause;
Flavors form the source of its sensation.
When flavors cease, it knows nothing at all.
How can it attain perfect penetration? 5:200

”It is the same for the body as for objects of touch.
Neither can be regarded as a perfect awareness.
With defined and limited invisible divisions,
How can it be used for perfect penetration? 5:200

”The mind’s knowledge is a mass of deliberations.
What it perceives is never profound insight.
Unable to get beyond reflection and thought,
How can it reveal perfect penetration? 5:200

”The seeing-consciousness combines three aspects.
Probe its origin: it has no appearance.
Since its very substance is variable,
How can it bring perfect penetration? 5:201

”The heart of hearing penetrates the ten directions.
When borne on the strength of great causes,
Those of initial resolve cannot enter this way.
How can one expect to gain perfect penetration? 5:201

”Reflecting on the nose is a provisional method.
It only serves to gather in and settle the mind.
Once settled, the mind is simply still.
How can that be perfect penetration? 5:202

”Speaking Dharma through the medium of language,
Is enlightened to by those of former accomplishment.
But words and phrases are not free of outflows.
How can this make perfect penetration? 5:202

”Refraining from transgressions only controls the body.
Lacking a body, there is nothing to restrain.
Since its source is not all-pervasive,
How can it bring perfect penetration? 5:203

”Spiritual penetrations are based on past causes.
What connection have they with distinguishing dharmas?
Conditioned thought is not apart from things.
How can one attain perfect penetration? 5:203

”One may contemplate the nature of earth,
But it is firm and solid, not penetrable.
What is conditioned is not the sagely nature.
How can one use it for perfect penetration? 5:204

”One may contemplate the nature of water,
But such mental reflection is not the true and real.
This state of suchness is not an enlightened view.
How can it give perfect penetration? 5:204

”One may contemplate the nature of fire,
But admitting dislike is not true renunciation.
This expedient cannot be one for beginners.
How can one use it for perfect penetration? 5:205

”One may contemplate the nature of wind,
But movement and stillness are not non-dual.
Duality cannot bring highest enlightenment.
How can one expect perfect penetration? 5:205

”One may contemplate the nature of emptiness.
But, its aspect is murky and dull; it lacks awareness.
What is unaware is different from Bodhi.
How can it bring perfect penetration? 5:206

”One may contemplate the nature of consciousness;
But one is regarding a consciousness that is not eternal.
Even the thought of it is empty and false.
How can one get perfect penetration? 5:206

”All activities are impermanent.
So, too, mindfulness has its origin in rising and ceasing.
Since cause and effect go beyond cause and effect,
How can we use it for perfect penetration? 5:207

“I now say this, World Honored One,
Buddha, who has revealed the Saha world:
In this land the true substance of teaching
Resides in hearing the sounds purely.
If one wants to attain samadhi,
hearing is the best way to enter. 5:207

”Apart from suffering, liberation is found.
How excellent is he who contemplates
the world’s sounds! 5:208

”Throughout kalpas as numerous as Ganges’ sands,
He enters Buddhalands as many as fine dust motes.
Obtaining great power of self-mastery,
He bestows fearlessness on living beings. 5:209

”Wonderful is the sound of Guan Shi Yin,
A pure sound, like the ocean’s roar.
He saves the world and brings peace to all within it.
He has transcended the world,
and his attainment is eternal. 5:209

”I now make this report, 0 Thus Come One,
Regarding what Guan Yin has just explained:
It is like someone in a quiet place
When drums are rolled throughout the ten directions,
Hearing at once the sounds from all ten places.
This, then, is the actual true perfection. 5:210

”The eyes cannot see through solid forms.
Mouth and nose are much the same.
The body registers awareness only through contact.
Tangled in thoughts, the mind lacks clear connections. 5:210

”Sounds can be heard even through solid walls.
One can listen to things both near and far.
None of the other five organs can match this.
It, then, is penetration true and real. 5:211

”The nature of sounds is based in movement and stillness.
One hears according to whether there is sound.
With no sound, there is said to be no hearing.
But this does not mean that the hearing has no nature. 5:212

”In the absence of sound, the nature is not gone.
Nor does it arise in the presence of sound.
Entirely beyond production and extinction.
It is, then, truly everlasting. 5:212

”Ever-present, even in dream-thinking,
It does not disappear when conditions and thought are gone.
Enlightened, this contemplation transcends cognition,
Reaching beyond both the body and the mind. 5:213

”Now, in the Saha world, the theory of sounds
Has been proclaimed and understood. 5:213

”Living beings are confused about the source of hearing.
They follow sounds and so they turn and flow.
Ananda’s power to remember was exceptional;
Nonetheless, he fell prey to a deviant plot.
Was it not from heeding sounds that he was nearly lost?
By turning back the flow, one will make no such mistake. 5:213

”Ananda, you should listen attentively:
I rely upon the Buddha’s awesome power,
In describing to you the Vajra King,
A samadhi inconceivable of likeness to illusions.
It is the true mother of all Buddhas. 5:215

”You may hear the secret Dharma-doors
Of Buddhas as numerous as motes of dust,
But without first renouncing desire and outflows,
You may amass learning, but you will still make mistakes. 5:216

”You concentrate on learning to uphold the Buddha’s Dharma.
Why don’t you listen to your own hearing? 5:218

“Hearing does not spontaneously arise;
Because of sound it gets its name.
But when hearing returns and is free of sound,
What does one call that which is set free? 5:218

”As soon as one sense-organ returns to the source,
The entire six are liberated. 5:220

”Sight and hearing are like an illusory covering.
The Triple Realm, a vision of flowers in space.
When hearing reverts, the cataract is gone.
The ‘dust’ gives way to pure and perfect insight. 5:220

”When purity is ultimate, the light is penetrating.
A stillness shines and includes within it all of emptiness.
Looking at the world from this point of view,
Everything that happens is just like a dream.
Matangi’s daughter, too, is part of the dream.
Who was able, then, to physically detain you? 5:221

”It is like a puppeteer who plays with shadows
And works the dolls to seem as real as people.
Although one sees them move about freely,
They are really governed by a set of strings.
Cease operating the controls and they return to stillness.
The entire illusion is without a nature. 5:222

”The six sense-organs are also thus.
At first there was one essential brightness.
Which split into a six-fold combination.
If but one part ceases and returns,
All six functions will stop as well.
In response to a thought, defiling objects vanish,
Becoming pure and wonderful perfect brightness. 5:223

”If there is residual defilement, one must still study.
When the brightness is ultimate, that is the Tathagata. 5:224

”Ananda, and everyone in the great assembly,
Turn yourselves around and revert the hearing.
Return the hearing and listen to the self nature
Till the nature reaches the supreme way.
That is what perfect penetration really means. 5:224

”It is the gateway entered by Buddhas as many as dust motes.
It is the one path to Nirvana.
Thus Come Ones of the past perfected this method.
Bodhisattvas now merge with this total brightness.
People of the future who study and practice
Will also rely on this Dharma.
Through this method I, too, have been certified.
Guan Shi Yin Bodhisattva was not alone in using it. 5:225

”As the Buddha, the World Honored One, requested,
I choose sincerely a skill-in-means,
One to save those in the final aeon
Who seek to escape the mundane world,
And perfect the heart of Nirvana:
The best way is to contemplate the sounds of the world. 5:226

”All the other kinds of expedients
Require the awesome spirit of the Buddha.
In some cases they bring immediate transcendence,
But they are not the customary means of practice,
Spoken for those of shallow and deep roots alike. 5:227

”I bow to the Ones Come Thus and the Tripitaka,
And to those inconceivable ones with no outflows,
Trusting they will aid those in the future,
So that no one will doubt this dharma-door.
It is an expedient easy to master;
An appropriate teaching for Ananda
And for those immersed in the final age.
They should cultivate this organ of hearing,
A perfect penetration that surpasses all others.
It is the way to the true mind.” 5:228

Thereupon, Ananda and all in the great assembly experienced a clarity of body and mind. Having attained such profound instruction, they contemplated the Buddha’s Bodhi and Parinirvana like someone who, having traveled far on business, knows that he is on the road home, though he has not returned completely. 5:229

Throughout the entire assembly, the gods, dragons, and all the eightfold division, those of the two vehicles who were not yet beyond learning, as well as all the Bodhisattvas of initial resolve, as numerous as the sands in ten Ganges Rivers, found their fundamental mind and, far removed from dust and defilement, attained the purity of the Dharma Eye. 5:230

The Bhikshuni named “Nature” attained Arhatship after hearing this verse. 5:230

And limitless beings brought forth a matchless, unequalled resolve for Annuttarasamyaksambodhi. 5:231

---

21. 
    Chapter 6

The Three Non-Outflow Studies

Ananda straightened his robes and then bowed in the midst of the assembly and placed his palms together. The tracks of his mind were perfectly clear, and he felt a mixture of joy and sorrow. His intent was to benefit beings in the future as he made obeisance and said to the Buddha, “Greatly Compassionate World Honored One, I have already awakened and attained this Dharma-door for becoming a Buddha, and I can cultivate it without the slightest doubt. I have often heard the Thus Come One say, ‘Save others first then save yourself. That is the aspiration of a Bodhisattva. Once your own enlightenment is perfected, then you can enlighten others. That is the way the Thus Come One responds to the world.’ Although I am not yet saved, I vow to save all living beings in the Dharma-ending Age. 6:1

”World Honored One, those living beings will gradually drift away from the Buddha, and there will be as many deviant teachers propounding their methods as there are sands in the Ganges. I want to enable those beings to collect their thoughts and enter samadhi. How can I cause them to reside peacefully in a bodhimanda, far from the exploits of demons, and be irreversible in their resolve for Bodhi?” 6:3

At that time, the World Honored One praised Ananda in front of the whole assembly, saying, “Good indeed! How good it is that you have asked how to establish a Bodhimanda and to rescue and protect living beings who are sunk in the morass of the final age. Listen well, now, and I will tell you.” 6:5

Ananda and the great assembly agreed to uphold the teaching. 6:5

The Buddha told Ananda, “You constantly hear me explain in the Vinaya that there are three unalterable aspects to cultivation. That is, collecting one’s thoughts constitutes the precepts; from the precepts comes samadhi; and out of samadhi arises wisdom. Samadhi arises from precepts, and wisdom is revealed out of samadhi. These are called the Three Non-Outflow Studies.” 6:7

”Ananda, why do I call collecting one’s thoughts the precepts? If living beings in the six paths of any mundane world had no thoughts of lust, they would not have to follow a continual succession of births and deaths. 6:10

”Your basic purpose in cultivating is to transcend the wearisome defilements. But if you don’t renounce your lustful thoughts, you will not be able to get out of the dust. 6:11

”Even though one may have some wisdom and the manifestation of Chan samadhi, one is certain to enter demonic paths if one does not cut off lust. At best, one will be a demon king; on the average, one will be in the retinue of demons; at the lowest level, one will be a female demon. 6:11

”These demons have their groups of disciples. Each says of himself that he has accomplished the Unsurpassed Way. 6:12

”After my extinction, in the Dharma-ending Age, these hordes of demons will abound, spreading like wildfire as they openly practice greed and lust. Claiming to be good knowing advisors, they will cause living beings to fall into the pit of love and views and lose the way to Bodhi. 6:13

”When you teach people in the world to cultivate samadhi, they must first of all sever the mind of lust. This is the first clear and unalterable instruction on purity given by the Thus Come Ones and the Buddhas of the past, World Honored Ones. 6:14

”Therefore, Ananda, if cultivators of Chan samadhi do not cut off lust, they will be like someone who cooks sand in the hope of getting rice. After hundreds of thousands of aeons, it will still be just hot sand. Why? It wasn’t rice to begin with; it was only sand. 6:15

”If you seek the Buddha’s wonderful fruition and still have physical lust, then even if you attain a wonderful awakening, it will be based in lust. With lust at the source, you will revolve in the three paths and not be able to get out. Which road will you take to cultivate and be certified to the Thus Come One’s Nirvana? 6:17

”You must cut off the lust which is intrinsic in both body and mind. Then get rid of even the aspect of cutting it off. At that point you have some hope of attaining the Buddha’s Bodhi. 6:18

”What I have said here is the Buddha’s teaching. Any explanation counter to it is the teaching of Papiyan. 6:18

”Further, Ananda, if living beings in the six paths of any mundane world had no thoughts of killing, they would not have to follow a continual succession of births and deaths. 6:20

”Your basic purpose in cultivating samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of killing, you will not be able to get out of the dust. 6:20

”Even though one may have some wisdom and the manifestation of Chan samadhi, one is certain to enter the path of spirits if one does not cease killing. At best, a person will become a mighty ghost; on the average, one will become a flying yaksha, a ghost leader, or the like; at the lowest level, one will become an earth-bound rakshasa. 6:21

”These ghosts and spirits have their groups of disciples. Each says of himself that he has accomplished the Unsurpassed Way. 6:22

”After my extinction, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way. 6:22

”Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force. You Brahmans live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion. Because of the magnitude of this kindness and compassion, what you eat that tastes like meat is merely said to be meat; in fact, however, it is not. After my extinction, how can those who eat the flesh of living beings be called the disciples of Shakya? 6:23

”You should know that these people who eat meat may gain some awareness and may seem to be in samadhi, but they are all great rakshasas. When their retribution ends, they are bound to sink into the bitter sea of birth and death. They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm? 6:24

”When you teach people in the world to cultivate samadhi, they must also cut off killing. This is the second clear and unalterable instruction on purity given by the Thus Come Ones and the Buddhas of the past, World Honored Ones. 6:25

”Therefore, Ananda, if cultivators of Chan samadhi do not cut off killing, they are like one who stops up his ears and calls out in a loud voice, expecting no one to hear him. It is to wish to hide what is completely evident. 6:26

”Bodhisattvas and bhikshus who practice purity will not even step on grass in the pathway; even less will they pull it up with their hand. How can one with great compassion pick up the flesh and blood of living beings and proceed to eat his fill? 6:26

”Bhikshus who do not wear silk, leather boots, furs, or down from this country or consume milk, cream, or butter can truly transcend this world. When they have paid back their past debts, they will not have to re-enter the Triple Realm. 6:27

”Why? It is because when one wears something taken from a living creature, one creates conditions with it, just as when people eat the hundred grains, their feet cannot leave the earth. Both physically and mentally one must avoid the bodies and the by-products of living beings, by neither wearing them nor eating them. I say that such people have true liberation. 6:28

”What I have said here is the Buddha’s teaching. Any explanation counter to it is the teaching of Papiyan. 6:29

”Further, Ananda, if living beings in the six paths of any mundane world had no thoughts of stealing, they would not have to follow a continuous succession of births and deaths. 6:31

”Your basic purpose in cultivating samadhi is to transcend the wearisome defilements. But if you do not renounce your thoughts of stealing, you will not be able to get out of the dust. 6:32

Even though one may have some wisdom and the manifestation of Chan samadhi, one is certain to enter a devious path if one does not cease stealing. At best, one will be an apparition; on the average, one will become a phantom; at the lowest level, one will be a devious person who is possessed by a mei ghost. 6:32

”These devious hordes have their groups of disciples. Each says of himself that he has accomplished the Unsurpassed Way. 6:34

”After my extinction, in the Dharma-ending Age, these phantoms and apparitions will abound, spreading like wildfire as they surreptitiously cheat others. Calling themselves good knowing advisors, they will each say that they have attained the superhuman dharmas. Enticing and deceiving the ignorant, or frightening them out of their wits, they disrupt and lay waste to households wherever they go. 6:35

”I teach the bhikshus to beg for their food in an assigned place, in order to help them renounce greed and accomplish the Bodhi Way. The bhikshus do not prepare their own food, so that, at the end of this life of transitory existence in the triple realm, they can show themselves to be once-returners who go and do not come back. 6:39

”How can thieves put on my robes and sell the Thus Come One, saying that all manner of karma one creates is just the Buddhadharma? They slander those who have left the home-life and regard bhikshus who have taken complete precepts as belonging to the path of the Small Vehicle. Because of such doubts and misjudgments, limitless living beings fall into the Unintermittent Hell. 6:41

”I say that bhikshus who after my extinction have decisive resolve to cultivate samadhi, and who before the images of Thus Come Ones can burn a candle on their bodies, or burn off a finger, or burn even one incense stick on their bodies, will, in that moment, repay their debts from beginningless time past. They can depart from the world and forever be free of outflows. Though they may not have instantly understood the Unsurpassed Enlightenment, they will already have firmly set their mind on it. 6:42

”If one does not practice any of these token renunciations of the body on the causal level, then even if one realizes the unconditioned, one will still have to come back as a person to repay one’s past debts exactly as I had to undergo the retribution of having to eat the grain meant for horses. 6:43

”When you teach people in the world to cultivate samadhi, they must also cease stealing. This is the third clear and unalterable instruction on purity given by the Thus Come One and the Buddhas of the past, World Honored Ones. 6:45

”Therefore, Ananda, if cultivators of Chan samadhi do not cease stealing, they are like someone who pours water into a leaking cup and hopes to fill it. He may continue for as many aeons as there are fine motes of dust, but it still will not be full in the end. 6:45

”If bhikshus do not store away anything but their robes and bowls; if they give what is left over from their food-offerings to hungry living beings; if they put their palms together and make obeisance to the entire great assembly; if when people scold them they can treat it as praise: if they can sacrifice their very bodies and minds, giving their flesh, bones, and blood to living creatures; and if they do not repeat the non-ultimate teachings of the Thus Come One as though they were their own explanations, misrepresenting them to those who have just begun to study, then the Buddha gives them his seal as having attained true samadhi. 6:46

”What I have said here is the Buddhas’ teaching. Any explanation counter to it is the teaching of Papiyan. 6:47

”Ananda, though living beings in the six paths of any mundane world may not kill, steal, or lust either physically or mentally, these three aspects of their conduct thus being perfect. Yet if they tell lies, the samadhi they attain will not be pure. They will become demons of love and views and will lose the seed of the Thus Come One. 6:48

”They say that they have attained what they have not attained, and that they have been certified when they have not been certified. Perhaps they seek to be foremost in the world, the most venerated and superior person. To their audiences they say that they have attained the fruition of a Shrotaapanna, the fruition of a Sakridagamin, the fruition of an Anagamin, the fruition of Arhatship, the Pratyekabuddha vehicle, or the various levels of Bodhisattvahood up to and including the Ten Grounds. In order to be revered by others and because they are greedy for offerings. 6:49

”These icchantikas destroy the seeds of Buddhahood just as surely as a tala tree is destroyed if it is chopped down. The Buddha predicts that such people sever their good roots forever and lose their knowledge and vision. Immersed in the sea of the Three Sufferings, they cannot attain samadhi. 6:51

”I command the Bodhisattvas and Arhats to appear after my extinction in response-bodies in the Dharma-ending Age, and to take various forms in order to rescue those in the cycle of rebirth. 6:52

”They should either become Shramanas, white-robed laypeople, kings, ministers or officials, virgin youths or maidens, and so forth, even prostitutes, widows, profligates, thieves, butchers, or dealers in contraband, doing the same things as these kinds of people while they praise the Buddha vehicle and cause them to enter samadhi in body and mind. 6:53

”But they should never say of themselves, ‘I am truly a Bodhisattva’; or ‘I am truly an Arhat,’ or let the Buddha’s secret cause leak out by speaking casually to those who have not yet studied. 6:58

”How can people who make such claims, other than at the end of their lives and then only to those who inherit the teaching, be doing anything but deluding and confusing living beings and indulging in a gross false claim? 6:59

”When you teach people in the world to cultivate samadhi, they must also cease all lying. This is the fourth clear and unalterable instruction on purity given by the Thus Come Ones and the Buddhas of the past, World Honored Ones. 6:61

”Therefore, Ananda, one who does not cut off lying is like a person who carves a piece of human excrement to look like chandana, hoping to make it fragrant. He is attempting the impossible. 6:62

”I teach the bhikshus that the straight mind is the Bodhimanda and that they should practice the four awesome deportments in all their activities. Since they should be devoid of all falseness, how can they claim to have themselves attained the Dharmas of a superior person? 6:62

”That would be like a poor person falsely calling himself an emperor; for that, he would be taken and executed. Much less should one attempt to usurp the title of Dharma King. When the cause-ground is not true, the effects will be distorted. One who seeks the Buddha’s Bodhi in this way is like a person who tries to bite his own navel. Who could possibly succeed? 6:63

”If bhikshus’ minds are as straight as lute strings, true and real in everything they do, then they can enter samadhi and never be involved in the deeds of demons. I certify that such people will accomplish the Bodhisattvas’ Unsurpassed Knowledge and Enlightenment. 6:64

”What I have said here is the Buddha’s teaching. Any explanation counter to it is the teaching of Papiyan. 6:65

”Ananda, you asked about collecting one’s thoughts; I have now begun to explain the wonderful method of cultivation for entrance into samadhi. Those who seek the Bodhisattva Way must first be as pure as glistening frost in keeping these four rules of deportment. If one is able to never give rise to anything superfluous, then the three evils of the mind and the four of the mouth will have no cause to come forth. 6:65

”Ananda, if one does not neglect these four matters, and, further, if one does not pursue forms, fragrances, tastes, or objects of touch, then how can any demonic deeds arise? 6:66

---

22. 
    Chapter 6

“If there are people who cannot put an end to their habits from the past, you should teach them to single-mindedly recite my ‘light atop the Buddha’s summit’ unsurpassed spiritual mantra, mwo he sa dan dwo bwo da la. 6:67

”It is the invisible appearance atop the summit of the Thus Come One. It is the spiritual mantra proclaimed by the Buddha of the unconditioned mind who comes forth from the summit in a blaze of light and sits upon a jeweled lotus flower. 6:68

”What is more, your past lives with Matangi’s daughter created accumulated kalpas of causes and conditions. Your habits of fondness and emotional love go back not just one life, nor even just one kalpa. Yet, as soon as I proclaimed it, she was freed forever from the love in her heart and accomplished Arhatship. 6:69

”That prostitute, who had no intention of cultivating, was imperceptibly aided by that spiritual power and was swiftly certified to the position beyond learning; then what about you Sound-Hearers in the assembly, who seek the most supreme vehicle and are resolved to accomplish Buddhahood? For you it should be as easy as tossing dust into a favorable wind. What, then, is the problem? 6:70

”Those in the final age who wish to sit in a Bodhimanda must first hold the pure precepts of a bhikshu. To do so, they must find as their teacher a foremost Shramana who is pure in the precepts. If they do not encounter a member of the Sangha who is truly pure, then it is absolutely certain that their deportment in precepts and rules cannot be accomplished. 6:71

”After accomplishing the precepts, they should put on fresh, clean clothes, light incense in a place where they are alone, and recite the spiritual mantra spoken by the Buddha of the Mind one hundred and eight times. After that, they should secure the boundaries and establish the Bodhimanda. 6:71

”In the countries within them, they should seek for the unsurpassed Thus Come Ones throughout the ten directions to emit a light of great compassion and anoint the crowns of their heads. 6:72

”Ananda, when any such pure bhikshus, bhikshunis, or white-robed donors in the Dharma-ending Age who can rid their minds of greed and lust hold the Buddha’s pure precepts, and in a bodhimanda make the vows of a Bodhisattva and can bathe upon entering each time, and day and night for three weeks without sleep continue this practice of the Way, I will appear before these people in a physical form and rub the crowns of their heads to comfort them and enable them to become enlightened.” 6:73

Ananda said to the Buddha, “World Honored One, enveloped in the Thus Come One’s unsurpassed, compassionate instruction, my mind has already become enlightened, and I know how to cultivate and be certified to the Path Beyond Learning. But for those who cultivate in the final age and want to establish a bodhimanda: how do they secure the boundaries in accord with the rules of purity of the Buddha, the World Honored One?” 6:75

The Buddha said to Ananda, “If there are people in the Dharma-ending Age who wish to establish a bodhimanda, they should first find a powerful white ox in snowy mountains, one which eats the lush and fertile sweet-smelling grasses of the mountain. Since such an ox also drinks only the pure water of the snowy mountains, its excrement will be very fine. They can take that excrement, mix it with chandana, and plaster the ground with it. 6:76

”If it is not in the snowy mountains, the ox’s excrement will stink and cannot be used to smear on the ground. In that case, select a level place, dig down five feet or so, and use that yellow earth. 6:76

Mix it with chandana incense, sinking-in water incense, jasmine incense, continuously permeating incense, burnished gold incense, white paste incense, green wood incense, fragrant mound incense, sweet pine incense, and chicken-tongue incense. Grind these ten ingredients to a fine powder, make a paste, and smear it on the ground of the platform. The area should be sixteen feet wide and octagonal in shape. 6:77

”In the center of the platform, place a lotus flower made of gold, silver, copper, or wood. In the middle of the flower set a bowl in which dew that has collected in the eighth lunar month has been poured. Let an abundance of flower petals float on the water. Arrange eight circular mirrors in each direction around the flower and the bowl. Outside the mirrors place sixteen lotus flowers and sixteen censers, so that the incense-burners are adorned and arranged between the flowers. Burn only sinking-in-water incense, and do not let the fire be ‘seen.’ 6:77

”Place the milk of a white ox in sixteen vessels, along with cakes made with the milk, rock-candy, oil-cakes, porridge, turushka, honeyed ginger, clarified butter, and filtered honey. These sixteen are set around the outside of the sixteen flowers as an offering to the Buddhas and great Bodhisattvas. 6:78

”At every mealtime and at midnight, prepare a half-pint of honey and three tenths of a pint of clarified butter. Set up a small incense burner in front of the platform. Decoct the fragrant liquid from the turushka incense and use it to cleanse the coals. Light them so that a blaze bursts forth, and toss the clarified butter and honey into the flaming censer. Let it burn until the smoke disappears, and present it to the Buddhas and Bodhisattvas. 6:79

”About the four outside walls one should suspend flags and flowers, and within the room where the platform is located, one should arrange on the four walls images of the Thus Come Ones and Bodhisattvas of the ten directions. 6:80

”In the most prominent place, display images of Vairocana Buddha, Shakyamuni Buddha, Maitreya Bodhisattva, Akshobhya Buddha, Amitabha Buddha, and all the magnificent transformations of Guan Yin Bodhisattva. To the left and right, place the Vajra-Treasury Bodhisattvas. Beside them display the lords Shakra and Brahma, Ucchushma, and the Blue Dirgha, as well as Kundalin and Bhrukuti and all Four Heavenly Kings, with Vinayaka to the left and right of the door. 6:80

”Then suspend eight mirrors in the space around the platform so that they are exactly opposite the mirrors on the platform. This will allow the reflections in them to interpenetrate ad infinitum. 6:82

”During the first seven days, bow sincerely to the Thus Come Ones of the ten directions, to the great Bodhisattvas, and to the names of the Arhats. Throughout the six periods of the day and night, continually recite the mantra as you circumambulate the platform. Practice the way with a sincere mind, reciting the mantra one hundred and eight times at a stretch. 6:82

”During the second week, direct your intent by making the vows of a Bodhisattva. The mind should never be cut off from them. In my vinaya, I have already taught about vows. 6:83

”During the third week, one holds the Buddha’s mantra, Bwo Da La, for twelve hours at a time, with a single intent; and on the seventh day, the Thus Come Ones of the ten directions will appear simultaneously. Their light will be mutually reflected in the mirrors and will illumine the entire place; and they will rub one on the crown of one’s head. 6:83

”If one cultivates this samadhi in the Bodhimanda, then even in the Dharma-ending Age one can study and practice until one’s body and mind are as pure and clear as Vaidurya. 6:84

”Ananda, if any one of the bhikshu’s precept transmitting masters or any one of the other bhikshus practicing with him is not pure, the Bodhimanda as described will not be successful. 6:84

”After three weeks, one sits upright and still for a hundred days. Those with sharp faculties will not arise from their seats and will become Shrotaapannas. Although their bodies and minds have not attained the ultimate fruition of sagehood, they know for certain, beyond exaggeration, that they will eventually accomplish Buddhahood. 6:85

”You have asked how the Bodhimanda is established. This is the way it is done.” 6:86

---

23. 
    Chapter 6

Ananda bowed at the Buddha’s feet and said, “After I left the home-life, I relied on the Buddha’s affectionate regard. Because I sought erudition, I still have not been certified to the unconditioned. 6:87

”When I encountered that Brahma Heaven Mantra, I was captured by the deviant spell; though my mind was aware, I had no power to free myself. I had to rely on Manjushri Bodhisattva to liberate me. Although I was blessed by the Thus Come One’s spiritual mantra of the Buddha’s summit and imperceptibly received its strength, I still have not heard it myself. 6:88

”I only hope that the greatly compassionate one will proclaim it again to kindly rescue all the cultivators in this assembly and those of the future who undergo the turning wheel, so that they may become liberated in body and mind by relying on the Buddha’s secret sounds.” 6:90

At that moment, everyone in the great assembly bowed as one and stood waiting to hear the Thus Come One’s secret divisions and phrases. 6:91

At that time, a hundred brilliant rays sprang from the mound of the flesh on the crown of the World Honored One’s head. A thousand-petalled precious lotus arose from amidst those rays. Upon the precious flower sat the Thus Come One’s transformation. 6:91

From the crown of its head, in turn, he emitted ten beams, each composed of a hundred rays of precious light. Every one of those glowing rays shone on lands as many as the sands of ten Ganges Rivers, while throughout empty space there were Vajra Secret- Traces Spirits, each holding aloft a mountain and wielding a pestle. 6:92

The great assembly, gazing upward, felt fearful admiration and sought the Buddha’s kind protection. Single-mindedly they listened as the Thus Come One in the light at the invisible appearance on the crown of the Buddha’s head proclaimed the spiritual mantra: 6:93

1. 6:97

na mwo sa dan two
su chye dwo ye
e la he di
san myau san pu two sye
na mwo sa dan two
fwo two jyu jr shai ni shan
na mwo sa pe
bwo two bwo di
sa dwo pi bi
na mwo sa dwo nan
san myau san pu two
jyu jr nan
swo she la pe jya
seng chye nan
na mwo lu ji e lwo han dwo nan
na mwo su lu dwo bwo nwo nan
na mwo swo jye li two chye mi nan
na mwo lu ji san myau chye dwo nan
san myau chye be la
di bwo dwo nwo nan
na mwo ti pe li shai nan
na mwo syi two ye
pi di ye
two la li shai nan
she pwo nu
jye la he
swo he swo la mwo two nan
na mwo ba la he mwo ni
na mwo yin two la ye
na mwo pe chye pe di
lu two la ye
wu mwo bwo di
swo syi ye ye
na mwo pe chye pe di
nwo la ye
na ye
pan je mwo he san mwo two la
na mwo syi jye li dwo ye
na mwo pe chye pe di
mwo he jya la ye
di li bwo la na
chye la pi two la
bwo na jya la ye
e di mu di
shr mwo she nwo ni
pe syi ni
mwo dan li chye na
na mwo syi jye li dwo ye
na mwo pe chye pe di
dwo two chye dwo jyu la ye
na mwo be tou mwo jyu la ye
na mwo ba she la jyu la ye
na mwo mwo ni jyu la ye
na mwo chye she jyu la ye
na mwo pe chye pe di
di li cha
shu la syi na
bwo la he la na la she ye
dwo two chye dwo ye
na mwo pe chye pe di
na mwo e mi dwo pe ye
dwo two chye dwo ye
e la he di
san myau san pu two ye
na mwo pe chye pe di
e chu pi ye
dwo two chye dwo ye
e la he di
san myau san pu two ye
na mwo pe chye pe di
bi sha she ye
jyu lu fei ju li ye
bwo la pe la she ye
dwo two chye dwo ye
na mwo pe chye pe di
san bu shr bi dwo
sa lyan nai la la she ye
dwo two chye dwo ye
e la he di
san myau san pu two ye
na mwo pe chye pe di
she ji ye mu nwo ye
dwo two chye dwo ye
e la he di
san myau san pu two ye
na mwo pe chye pe di
la dan na ji du la she ye
dwo two chye dwo ye
e la he di
san myau san pu two ye
di pyau
na mwo sa jye li dwo
yi tan pe chye pe dwo
sa dan two chye du shai ni shan
sa dan dwo bwo da lan
na mwo e pe la shr dan
bwo la di
yang chi la
sa la pe
bwo dwo jye la he
ni jye la he
jye jya la he ni
ba la bi di ye
chr two ni
e jya la
mi li ju
bwo li dan la ye
ning jye li
sa la pe
pan two nwo
mu cha ni
sa la pe
tu shai ja
tu syi fa
bwo na ni
fa la ni
je du la
shr di nan
jye la he
swo he sa la rau she
pi dwo beng swo na jye li
e shai ja bing she di nan
na cha cha dan la rau she
bwo la sa two na jye li
e shai ja nan
mwo he jye la he rau she
pi dwo beng sa na jye li
sa pe she du lu
ni pe la rau she
hu lan tu syi fa
nan je na she ni
bi sha she
syi dan la
e ji ni
wu two jya la rau she
e bwo la shr dwo jyu la
mwo he bwo la jan chr
mwo he dye dwo
mwo he di she
mwo he shwei dwo she pe la
mwo he ba la pan two la
pe syi ni
e li ye dwo la
pi li jyu jr
shr pe pi she ye
ba she la mwo li di
pi she lu dwo
bwo teng wang jya
ba she la jr he nwo e je
mwo la jr pe
bwo la jr dwo
ba she la shan chr
pi she la je
shan dwo she
pi ti pe
bu shr dwo
su mwo lu bwo
mwo he shwei dwo
e li ye dwo la
mwo he pe la e bwo la
ba she la shang jye la jr pe
ba she la jyu mwo li
jyu lan two li
ba she la he sa dwo je
pi di ye
chyan je nwo
mwo li jya
ku su mu
pe jye la dwo nwo
pi lu je na
jyu li ye
ye la tu
shai ni shan
pi je lan pe mwo ni je
ba she la jya na jya bwo la pe
lu she na
ba she la dwun jr je
shwei dwo je
jya mwo la
cha che shr
bwo la pe
yi di yi di
mu two la
jye na
swo pi la chan
jywe fan du
yin tu na mwo mwo sye

II.

wu syin
li shai jye na
bwo la she syi dwo
sa dan two
chye du shai ni shan
hu syin du lu yung
jan pe na
hu syin du lu yung
syi dan pe na
hu syin du lu yung
bwo la shai di ye
san bwo cha
na jye la
hu syin du lu yung
sa pe yau cha
he la cha swo
jye la he rau she
pi teng beng sa na jye la
hu syin du lu yung
je du la
shr di nan
jye la he
swo he sa la nan
pi teng beng sa na la
hu syin du lu yung
la cha
pe chye fan
sa dan two
chye du shai ni shan
bwo la dyan
she ji li
mwo he swo he sa la
bwo shu swo he sa la
shr li sha
jyu jr swo he sa ni
di li e bi ti shr pe li dwo
ja ja ying jya
mwo he ba she lu two la
di li pu pe na
man cha la
wu syin
swo syi di
bwo pe du
mwo mwo
yin tu na mwo mwo sye

III.

la she pe ye
ju la ba ye
e chi ni pe ye
wu two jya pe ye
pi sha pe ye
she sa dwo la pe ye
pe la jau jye la pe ye
tu shai cha pe ye
e she ni pe ye
e jya la
mi li ju pe ye
two la ni bu mi jyan
bwo chye bwo two pe ye
wu la jya pe dwo pe ye
la she tan cha pe ye
nwo chye pe ye
pi tyau dan pe ye
su bwo la na pe ye
yau cha jye la he
la cha sz jye la he
bi li dwo jye la he
pi she je jye la he
bu dwo jye la he
jyou pan cha jye la he
bu dan na jye la he
jya ja bu dan na jye la he
syi chyan du jye la he
e bwo syi mwo la jye la he
wu tan mwo two jye la he
che ye jye la he
syi li pe di jye la he
she dwo he li nan
jye pe he li nan
lu di la he li nan
mang swo he li nan
mi two he li nan
mwo she he li nan
she dwo he li nyu
shr bi dwo he li nan
pi dwo he li nan
pe dwo he li nan
e shu je he li nyu
jr dwo he li nyu
di shan sa pi shan
sa pe jye la he nan
pi two ye she
chen two ye mi
ji la ye mi
bwo li ba la je jya
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
cha yan ni
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
mwo he bwo su bwo dan ye
lu two la
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
nwo la ye na
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
dan two chye lu cha syi
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
mwo he jya la
mwo dan li chye na
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
jya bwo li jya
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
she ye jye la
mwo du jye la
sa pe la two swo da na
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
je du la
pe chi ni
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
pi li yang chi li jr
nan two ji sha la
chye na bwo di
swo syi ye
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
na jye na she la pe na
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
e lwo han
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
pi dwo la chye
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
ba she la bwo ni
jyu syi ye jyu syi ye
jya di bwo di
chi li dan
pi two ye she
chen two ye mi
ji la ye mi
la cha wang
pe chye fan
yin tu na mwo mwo sye

IV.

pe chye fan
sa dan dwo bwo da la
na mwo tswei du di
e syi dwo na la la jya
bwo la pe
syi pu ja
pi jya sa dan dwo be di li
shr fwo la shr fwo la
two la two la
pin two la pin two la
chen two chen two
hu syin hu syin
pan ja pan ja pan ja pan ja pan ja
swo he
syi syi pan
e mu jya ye pan
e bwo la ti he dwo pan
pe la bwo la two pan
e su la
pi two la
bwo jya pan
sa pe ti pi bi pan
sa pe na chye bi pan
sa pe yau cha bi pan
sa pe chyan ta pe bi pan
sa pe bu dan na bi pan
jya ja bu dan na bi pan
sa pe tu lang jr di bi pan
sa pe tu sz bi li
chi shai di bi pan
sa pe shr pe li bi pan
sa pe e bwo syi mwo li bi pan
sa pe she la pe na bi pan
sa pe di di ji bi pan
sa pe dan mwo two ji bi pan
sa pe pi two ye
la shr je li bi pan
she ye jye la
mwo du jye la
sa pe la two swo two ji bi pan
pi di ye
je li bi pan
je du la
fu chi ni bi pan
ba she la
jyu mwo li
pi two ye
la shr bi pan
mwo he bwo la ding yang
yi chi li bi pan
ba she la shang jye la ye
bwo la jang chi la she ye pan
mwo he jya la ye
mwo he mwo dan li jya na
na mwo swo jye li dwo ye pan
bi shai na bei ye pan
bwo la he mwo ni ye pan
e chi ni ye pan
mwo he jye li ye pan
jye la tan chr ye pan
mye dan li ye pan
lau dan li ye pan
je wen cha ye pan
jye lwo la dan li ye pan
jya bwo li ye pan
e di mu jr dwo
jya shr mwo she nwo
pe sz ni ye pan
yan ji jr
sa two pe sye
mwo mwo yin tu na mwo mwo sye

V.

tu shai ja jr dwo
e mwo dan li jr dwo
wu she he la
chye pe he la
lu di la he la
pe swo he la
mwo she he la
she dwo he la
shr bi dwo he la
ba lyau ye he la
chyan two he la
bu shr bwo he la
pwo la he la
pe sye he la
be bwo jr dwo
tu shai ja jr dwo
lau two la jr dwo
yau cha jye la he
la cha swo jye la he
bi li dwo jye la he
pi she je jye la he
bu dwo jye la he
jyou pan cha jye la he
syi chyan two jye la he
wu dan mwo two jye la he
che ye jye la he
e bwo sa mwo la jye la he
jai chywe ge
cha chi ni jye la he
li fwo di jye la he
she mi jya jye la he
she jyu ni jye la he
mu two la
na di jya jye la he
e lan pe jye la he
chyan du bwo ni jye la he
shr fwo la
yin jya syi jya
jwei di yau jya
dan li di yau jya
je tu two jya
ni ti shr fa la
bi shan mwo shr fa la
bwo di jya
bi di jya
shr li shai mi jya
swo ni bwo di jya
sa pe shr fa la
shr lu ji di
mwo two pi da lu jr jyan
e chi lu chyan
mu chywe lu chyan
jye li tu lu chyan
jye la he
jye lan jye na shu lan
dan dwo shu lan
chi li ye shu lan
mwo mwo shu lan
ba li shr pe shu lan
bi li shai ja shu lan
wu two la shu lan
jye jr shu lan
ba syi di shu lan
wu lu shu lan
chang chye shu lan
he syi dwo shu lan
ba two shu lan
swo fang ang chye
bwo la jang chye shu lan
bu dwo bi dwo cha
cha chi ni
shr pe la
two tu lu jya
jyan du lu ji jr
pe lu dwo pi
sa bwo lu
he ling chye
shu sha dan la
swo na jye la
pi sha yu jya
e chi ni
wu two jya
mwo la pi la
jyan dwo la
e jya la
mi li du
da lyan bu jya
di li la ja
bi li shai jr jya
sa pe na jyu la
sz yin chye bi
jye la li yau cha
dan la chu
mwo la shr
fei di shan
swo pi shan
syi dan dwo bwo da la
mwo he ba she lu
shai ni shan
mwo he bwo lai jang chi lan
ye bwo tu two
she yu she nwo
byan da li na
pi two ye
pan tan jya lu mi
di shu
pan tan jya lu mi
bwo la pi two
pan tan jya lu mi
da jr two
nan
e na li
pi she ti
pi la
ba she la
two li
pan two pan two ni
ba she la bang ni pan
hu syin du lu yung pan
swo pe he.

---

24. 
    Chapter 6

“Ananda, this cluster of light atop the crown of the Buddha’s head, the secret gatha, Syi Dan Dwo Bwo Da La, with its subtle, wonderful divisions and phrases, gives birth to all the Buddhas of the ten directions. Because the Thus Come Ones of the ten directions use this mantra-heart, they realize unsurpassed, proper, and all-pervading knowledge and enlightenment. 6:115

”Because the Thus Come Ones of the ten directions take up this mantra-heart, they subdue all demons and control all adherents of outside ways. 6:116

”Because the Thus Come Ones of the ten directions avail themselves of this mantra-heart, they sit upon jeweled lotus-flowers and respond throughout countries as numerous as motes of dust. 6:117

”Because the Thus Come Ones of the ten directions embody this mantra-heart, they turn the great dharma wheel in lands as numerous as fine motes of dust. 6:117

”Because the Thus Come Ones of the ten directions hold this mantra-heart, they are able to go throughout the ten directions to rub beings on the crowns of their heads and bestow predictions upon them. Also, anyone in the ten directions who has not yet realized the fruition, can receive a Buddha’s prediction. 6:117

”Because the Thus Come Ones of the ten directions are based in this mantra-heart, they can go throughout the ten directions to rescue beings from such sufferings as being in the hells, being hungry ghosts, being animals, or being blind, deaf, or mute, as well as from the suffering of being together with those one hates, from the suffering of being apart from those one loves, from the suffering of not obtaining what one seeks, and from the raging blaze of the five skandhas. They liberate beings from both large and small accidents. In response to their recitation, difficulty with thieves, difficulty with armies, difficulty with the law, difficulty with imprisonment, difficulty with wind, fire, and water, and difficulty with hunger, thirst, and impoverishment are all eradicated. 6:118

”Because the Thus Come Ones of the ten directions are in accord with this mantra-heart, they can serve good and wise advisors throughout the ten directions. In the four aspects of awesome deportment, they make wish-fulfilling offerings. In the assemblies of as many Thus Come Ones as there are sands in the Ganges, they are considered to be great Dharma Princes. 6:120

”Because the Thus Come Ones of the ten directions practice this mantra-heart, they can gather in and teach their relatives in the ten directions. Causing those of the Small Vehicle not to be frightened when they hear the secret treasury. 6:120

”Because the Thus Come Ones of the ten directions recite this mantra-heart, they realize unsurpassed enlightenment while sitting beneath the Bodhi tree, and they enter Parinirvana. 6:121

”Because the Thus Come Ones of the ten directions transmit this mantra-heart, those to whom they have bequeathed the Buddhadharma can, after their Nirvana, dwell in it completely and uphold it. Being strict and pure about the precepts and rules, they can all obtain purity. 6:121

”If I were to explain this mantra, Bwo Da La, of the cluster of light atop the crown of the Buddha’s head from morning till night in an unceasing sound, without ever repeating any syllable or phrase, I could go on for as many kalpas as there are sands in the Ganges and still never finish. 6:122

”I also will tell you that this mantra is called ‘The crown of the Thus Come One.’ 6:123

”All of you with something left to study who have not yet put an end to the cycle of rebirth and yet have brought forth sincere resolve to become Arhats, will find it impossible to sit in a Bodhimanda and be far removed in body and mind from all demonic deeds if you do not hold this Mantra. 6:123

”Ananda, let any living being of any country in any world copy out this mantra in writing on materials native to his region, such as birch bark, pattra, plain paper, or white cotton cloth, and store it in a pouch containing incense. If that person wears the pouch on his body, or if he keeps a copy in his home, then you should know that even if he understands so little that he cannot recite it from memory, he will not be harmed by any poison during his entire life. 6:124

”Ananda, I will now tell you more about how this mantra can rescue and protect the world, help people obtain great fearlessness, and bring to accomplishment living beings’ transcendental wisdom. 6:125

”You should know that, after my extinction, if there are beings in the Dharma-ending Age who can recite the mantra themselves or teach others to recite it, such people who recite and uphold it cannot be burned by fire, cannot be drowned by water, and cannot be harmed by mild or potent poisons. 6:125

”And so it is in every other case, such that they cannot be possessed by any evil mantra or any heavenly dragon, ghost, or spirit, or by any essence, weird creature, or demonic ghost. These people’s minds will attain proper reception, so that any spell, any paralyzing sorcery, any poison or poisoning gold, any poisoning silver, any plant, tree, insect, or snake, and any of a myriad kinds of poisonous vapors will turn into sweet dew when it enters their mouths. 6:126

”No evil stars, and no ghost or spirit that harbors malice in its heart and that poisons people can work its evil on these people. Vinayaka as well as all the evil ghost kings and their retinues will be led by deep kindness to always guard and protect them. 6:128

”Ananda, you should know that eighty-four thousand nayutas of Ganges’ sands of kotis of Vajra Treasury-King Bodhisattvas and their descendants, each with vajra multitudes as retinue, are ever in attendance, day and night, upon this mantra. 6:129

”If living beings whose minds are scattered and who have no samadhi remember and recite the mantra, the vajra kings will always surround them. Therefore, good men, that is even more true for those who are decisively resolved upon Bodhi. All the Vajra Treasury-King Bodhisattvas will regard them attentively and secretly hasten the opening of their spiritual consciousness. 6:130

”When that response occurs, those people will be able to remember the events of as many kalpas as there are grains of sand in eighty-four thousand Ganges Rivers, knowing them all beyond any doubt. 6:131

”From that kalpa onward, through every life until the time they take their last body, they will not be born where there are yakshas, rakshasas, putanas, kataputanas, kumbhandas, pishachas and so forth; where there is any kind of hungry ghost, whether with form or lacking form, or with thought or lacking thought, or in any such evil place. 6:131

”If these good men read, recite, copy, or write out the mantra, if they carry it or treasure it, if they make offerings to it, then through kalpa after kalpa they will not be poor or lowly, nor will they be born in unpleasant places. 6:133

”If these living beings have never accumulated any blessings, the Thus Come Ones of the ten directions will bestow their own merit and virtue upon these people. 6:134

”Because of that, throughout asamkhyeyas of ineffable, unspeakable numbers of kalpas, as many as the Ganges’ sands, they are always together with the Buddhas. They are born in the same place, due to their limitless merit and virtue, and, like the amala fruit-cluster, they stay in the same place, become permeated with cultivation, and are never parted. 6:135

”Therefore, it can enable those who have broken the precepts to regain the purity of the precept-source. It can enable those who have not received the precepts to receive them. It can cause those who are not vigorous to become vigorous. It can enable those who lack wisdom to gain wisdom. It can cause those who are not pure to quickly be come pure. It can cause those who do not hold to vegetarianism to become vegetarians naturally. 6:136

”Ananda, if good men who uphold this mantra violated the pure precepts before they received the mantra, their multitude of offenses incurred by violating the precepts, whether major or minor, can simultaneously be eradicated after they begin to uphold the mantra. 6:138

”Even if they drank intoxicants or ate the five pungent plants and various other impure things in the past, the Buddhas, Bodhisattvas, vajras, gods, immortals, ghosts, and spirits will not hold it against them. 6:139

”If they are unclean and wear tattered, old clothes to carry out the single practice and single dwelling, they can be equally pure. Even if they do not set up the platform, do not enter the Bodhimanda, and do not practice the Way, but recite and uphold this mantra, their merit and virtue will be identical with that derived from entering the platform and practicing the Way. 6:139

”If they have committed the five rebellious acts, grave offenses warranting unintermittent retribution, or if they are bhikshus or bhikshunis who have violated the four parajikas or the eight parajikas, such heavy karma as this will disperse after they recite this mantra, like a sand dune that is scattered in a gale, so that not a particle remains. 6:140

”Ananda, if living beings who have never repented and reformed any of the obstructive offenses, either heavy or light, that they have committed throughout countless kalpas past, up to and including those of this very life, can nevertheless read, recite, copy, or write out this mantra or wear it on their bodies or place it in their homes or in their garden houses, then all that accumulated karma will melt away like snow in hot water. Before long they will obtain awakening to patience with the non-production of dharmas. 6:143

”Moreover, Ananda, if women who do not have children and want to conceive can sincerely memorize and recite this mantra or carry the mantra, Syi Dan Dwo Bwo Da La, on their bodies, they can give birth to sons or daughters endowed with blessings, virtue, and wisdom. 6:144

”Those who seek long life will obtain long life. Those who seek to quickly perfect their reward will quickly gain perfection. The same is true for those who seek something regarding their bodies, their lives, their appearance, or their strength. 6:145

”At the end of their lives, they will gain the rebirth they hope for in whichever of the countries of the ten directions they wish. They certainly will not be born in poorly endowed places, or as inferior people; even less will they be reborn in some odd form. 6:146

”Ananda, if there is famine or plague in a country, province, or village, or if perhaps there are armed troops, brigands, invasions, war, or any other kind of local threat or danger, one can write out this spiritual mantra and place it on the four city gates, or on a chaitya or on a dhvaja, and instruct all the people of the country to gaze upon the mantra, to make obeisance to it, to revere it, and to single-mindedly make offerings to it; one can instruct all the citizens to wear it on their bodies or to place it in their homes; and then all such disasters and calamities will completely disappear. 6:146

”Ananda, in each and every country where the people accord with this mantra, the heavenly dragons are delighted, the winds and rains are seasonal, the crops are abundant, and the people are peaceful and happy. 6:148

”It can also suppress all evil stars which may appear in any of the directions and transform themselves in uncanny ways. Calamities and obstructions will not arise. People will not die accidentally or unexpectedly, nor will they be bound by fetters, cangues, or locks. Day and night they will be at peace, and no evil dreams will disturb their sleep. 6:149

”Ananda, this Saha World has eighty-four thousand changeable and disastrous evil stars. Twenty-eight great evil stars are the leaders, and of these, eight great evil stars are the rulers. They take various shapes, and when they appear in the world they bring disaster and weird happenings upon living beings. 6:150

”But they will all be eradicated wherever there is the mantra. The boundaries will be secured for twelve yojanas around, and no evil calamity or misfortune will ever enter in. 6:152

”Therefore, the Thus Come One proclaims this mantra as one which will protect those of the future who have just begun to study, as well as all cultivators, so that they can enter samadhi, be peaceful in body and mind, and attain great tranquility. 6:152

”Even less will any demon, ghost, or spirit, or any enemy, calamity, or misfortune due from former lives that reach back to beginningless time, or any old karma or past debts come to vex and harm them. 6:153

”As to you and everyone in the assembly who is still studying, and as to cultivators of the future who rely on my platform, hold the precepts in accord with the dharma, receive the precepts from pure members of the Sangha, and hold this mantra-heart without giving rise to doubts: should such good men as these not obtain mind-penetration in that very body born of their parents, then the Thus Come Ones of the ten directions have lied!. 6:154

When he finished this explanation, measureless hundreds of thousands of vajra power-knights in the assembly came before the Buddha, placed their palms together, bowed, and said, “With sincere hearts we will protect those who cultivate Bodhi in this way, according to what the Buddha has said.” 6:155

Then the Brahma King, the God Shakra, and the four great heavenly kings all came before the Buddha, made obeisance together, and said to the Buddha, “If indeed there be good men who cultivate and study in this way, we will do all we can to earnestly protect them and cause everything to be as they would wish throughout their entire lives.” 6:155

Moreover measureless great yaksha generals, rakshasa kings, putana kings, kumbhanda kings, pishacha kings, vinayaka, the great ghost kings, and all the ghost commanders came before the Buddha, put their palms together, and made obeisance. “We also have vowed to protect these people and cause their resolve for Bodhi to be quickly perfected.” 6:156

Further, measureless numbers of gods of the sun and moon, lords of the rain, lords of the clouds, lords of thunder, lords of lightning who patrol throughout the year, and all the retinues of stars which were also in the assembly bowed at the Buddha’s feet and said to the Buddha, “We also protect all cultivators, so that their Bodhimandas are peaceful and they attain fearlessness.” 6:156

Moreover, measureless numbers of mountain spirits, sea-spirits, and all those of the earth – the myriad creatures and essences of water, land, and the air – as well as the king of wind spirits and the gods of the Formless Heavens, came before the Thus Come One, bowed their heads, and said to the Buddha, “We also will protect these cultivators until they attain Bodhi and will never let any demons have their way with them.” 6:157

Then Vajra-Treasury-King Bodhisattvas in the great assembly, numbering as many as eighty-four thousand nayutas of kotis’ worth of sands in the Ganges, arose from their seats, bowed at the Buddha’s feet, and said to the Buddha, “World Honored One, the nature of our deeds in cultivation is such that, although we have long since accomplished Bodhi, we do not grasp at Nirvana, but always accompany those who hold this mantra, rescuing and protecting those in the final age who cultivate samadhi properly. 6:158

”World Honored One, such people as this, who cultivate their minds and seek proper concentration, whether in the bodhimanda or walking about, and even such people who with scattered minds roam and play in the villages, will be accompanied and protected by us and our retinue of followers. 6:158

”Although the demon kings and the god of great comfort will seek to get at them, they will never be able to do so. The smaller ghosts will have to stay ten yojanas’ distance from these good people, except for those beings who have decided they want to cultivate dhyana. 6:159

”World Honored One, if such evil demons or their retinues want to harm or disturb these good people, we will smash their heads to smithereens with our vajra pestles. We will always help these people to accomplish what they want.” 6:160

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25. 
    Chapter 6

Then Ananda arose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “Now that we who are stupid and slow, who are fond of erudition but have not sought to cease the outflows of our minds, have received the Buddha’s compassionate instructions and have attained the proper means to become infused with cultivation, we experience joy in body and mind and obtain tremendous benefit. 6:162

”World Honored One, for one who cultivates in this way and is certified as having attained the Buddha’s samadhi, but who has not yet reached Nirvana, what is meant by the level of ‘dry wisdom’? What are the ‘forty-four minds’? What is the sequence in which one cultivates till one reaches one’s goal? What place must one reach to be said to have ‘entered the grounds’? And what is meant by a Bodhisattva of ‘equal enlightenment’?” 6:163

Having said this, he made a full prostration, and then the great assembly single-mindedly awaited the sound of the Buddha’s compassionate voice as they gazed up unblinking with respectful admiration. 6:163

At that time the World Honored One praised Ananda, saying, “Good indeed, good indeed, that you can for the sake of the entire great assembly and those beings in the final age who cultivate samadhi and seek the great vehicle, ask to have explained and revealed the unsurpassed proper path of cultivation that takes one from the level of an ordinary person to final Parinirvana. Listen attentively, and I will speak about it for you.” Ananda and everyone in the assembly placed their palms together, cleansed their minds, and silently waited to receive the teaching. 6:164

The Buddha said, “Ananda, you should know that the wonderful nature is perfect and bright, apart from all names and appearances. Basically there is no world, nor are there any living beings. 6:166

”Because of falseness, there is production. Because of production, there is extinction. The names ‘production’ and ‘extinction’ are false. 6:166

”When the false is extinguished, there is truth, which is called the Thus Come One’s Unsurpassed Bodhi and Great Nirvana: those are names for two kinds of turning around. 6:167

”Ananda, you now wish to cultivate true samadhi and arrive directly at the Thus Come One’s parinirvana. First, you should recognize the two upside-down causes of living beings and the world. If this upside-down state is not produced, then there is the Thus Come One’s true samadhi. 6:167

”Ananda, what is meant by the upside-down state of living beings? Ananda, the reason that the nature of the mind is bright is that the nature itself is the perfection of brightness. By adding brightness, another nature arises, and from that false nature, views are produced, so that from absolute nothingness comes ultimate existence. 6:168

”All that exists comes from this; every cause in fact has no cause. Subjective reliance on objective appearances is basically groundless. Thus, upon what is fundamentally unreliable, one sets up the world and living beings. 6:169

”Confusion about one’s basic, perfect understanding results in the arising of falseness. The nature of falseness is devoid of substance; it is not something which can be relied upon. 6:170

”One may wish to return to the truth, but that wish for the truth is already a falseness. The real nature of true suchness is not a truth that one can seek to return to. By doing so one misses the mark. 6:171

”What basically is not produced, what basically does not dwell, what basically is not the mind, and what basically are not dharmas arise through interaction. As they arise more and more strongly, they form the propensity to create karma. Similar karma sets up a mutual stimulus. Because of the karma thus generated, there is mutual production and mutual extinction. That is the reason for the upside-down state of living beings. 6:172

”Ananda, what is meant by the upside-down state of the world? All that exists comes from this; the world is set up because of the false arising of sections and shares. Every cause in fact has no cause; everything that is dependent has nothing on which it is dependent, and so it shifts and slides and is unreliable. Because of this, the world of the three periods of time and four directions comes into being. Their union and interaction bring about changes which result in the twelve categories of living beings. 6:173

”That is why, in this world, movement brings about sounds, sounds bring about forms, forms bring about smells, smells bring about contact, contact brings about tastes, and tastes bring about awareness of dharmas. The random false thinking resulting from these six creates karma, and this continuous revolving becomes the cause of twelve different categories. 6:175

”And so, in the world, sounds, smells, tastes, contact, and the like, are each transformed throughout the twelve categories to make one complete cycle. 6:175

”The appearance of being upside down is based on this continuous process. Therefore, in the world there are those born from eggs, those born from wombs, those born from moisture, those born by transformation, those with form, those without form, those with thought, those without thought, those not totally endowed with form, those not totally lacking form, those not totally endowed with thought, and those not totally lacking thought. 6:177

“Ananda, through a continuous process of falseness, the upside-down state of movement occurs in this world. It unites with energy to become eighty four thousand kinds of random thoughts that either fly or sink. From this there come into being the egg kalalas which multiply throughout the lands in the form of fish, birds, amphibians, and reptiles, so that their kinds abound. 6:179

”Through a continuous process of defilement, the upside-down state of desire occurs in this world. It unites with stimulation to become eighty four thousand kinds of random thoughts that are either upright or perverse. From this there come into being the womb arbudas, which multiply throughout the world in the form of humans, animals, dragons, and immortals until their kinds abound. 6:180

”Through a continuous process of attachment, the upside-down state of inclination occurs in this world. It unites with warmth to become eighty-four thousand kinds of random thoughts that are vacillating and inverted. From this there come into being through moisture the appearance of peshis, which multiply throughout the lands in the form of insects and crawling invertebrates, until their kinds abound. 6:181

”Through a continuous process of change, the upside-down state of borrowing occurs in this world. It unites with contact to become eighty-four thousand kinds of random thoughts of new and old. From this there come into being through transformation the appearance of ghanas, which multiply throughout the lands in the form of metamorphic flying and crawling creatures, until their kinds abound. 6:182

”Through a continuous process of restraint, the upside-down state of obstruction occurs in this world. It unites with attachment to become eighty-four thousand kinds of random thoughts of refinement and brilliance. From this there come into being the ghanas of appearance that possess form, which multiply throughout the lands in the form of auspicious and inauspicious essences, until their kinds abound. 6:183

”Through a continuous process of annihilation and dispersion, the upside-down state of delusion occurs in this world. It unites with darkness to become eighty-four thousand kinds of random thoughts of obscurity and hiding. From this there come into being the ghanas of formless beings, which multiply throughout the lands as those that are empty, dispersed, annihilated, and submerged until their kinds abound. 6:184

”Through a continuous process of illusory imaginings, the upside-down state of shadows occurs in this world. It unites with memory to become eighty-four thousand kinds of random thoughts that are hidden and bound up. From this there come into being the ghanas of those with thought, which multiply throughout the lands in the form of spirits, ghosts, and weird essences, until their kinds abound. 6:185

”Through a continuous process of dullness and slowness, the upside-down state of stupidity occurs in this world. It unites with obstinacy to become eighty-four thousand kinds of random thoughts that are dry and attenuated. From this there come into being the ghanas of those without thought, which multiply throughout the lands as their essence and spirit change into earth, wood, metal, or stone, until their kinds abound. 6:186

”Through a continuous process of parasitic interaction, the upside-down state of simulation occurs in this world. It unites with defilement to become eighty-four thousand kinds of random thoughts of according and relying. From this there come into being those not totally endowed with form, who become ghanas of form which multiply throughout the lands until their kinds abound, in such ways as jellyfish that use shrimp for eyes. 6:187

”Through a continuous process of mutual enticement, an upside-down state of the nature occurs in this world. It unites with mantras to become eighty-four thousand kinds of random thoughts of beckoning and summoning. From this there come into being those not totally lacking form, who take ghanas which are formless and multiply through out the lands, until their kinds abound, as the hidden beings of mantras and incantations. 6:188

”Through a continuous process of false unity, the upside-down state of transgression occurs in this world. It unites with unlike formations to become eighty-four thousand kinds of random thoughts of reciprocal interchange. From this there come into being those not totally endowed with thought, which become ghanas possessing thought and which multiply throughout the lands until their kinds abound in such forms as the varata, which turns a different creature into its own species. 6:189

”Through a continuous process of enmity and harm the upside-down state of killing occurs in this world. It unites with monstrosities to become eighty-four thousand kinds of random thoughts of devouring one’s father and mother. From this there come into being those not totally lacking thought, who take ghanas with no thought and multiply through out the lands, until their kinds abound in such forms as the dirt owl, which hatches its young from clods of dirt, and the Pou Jing bird, which incubates a poisonous fruit to create its young. In each case, the young thereupon eat the parents. 6:190

”These are the twelve categories of living beings.” 6:191

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26. 
    Chapter 7

“Ananda, each of these categories of beings is replete with all twelve kinds of upside-down states, just as pressing on one’s eye produces a variety of flower-like images. 7:1

”With the inversion of wonderful perfection, the truly pure, bright mind becomes glutted with false and random thoughts. 7:2

”Now, as you cultivate towards certification to the samadhi of the Buddha, you will go through three gradual stages in order to get rid of the basic cause of these random thoughts. 7:2

”They work in just the way that poisonous honey is removed from a pure vessel that is washed with hot water mixed with the ashes of incense. Afterwards it can be used to store sweet dew. 7:2

”What are the three gradual stages? The first is to correct one’s habits by getting rid of the aiding causes; the second is to truly cultivate to cut out the very essence of karmic offenses; the third is to increase one’s vigor to prevent the manifestation of karma. 7:3

”What are aiding causes? Ananda, the twelve categories of living beings in this world are not complete in themselves, but depend on four kinds of eating; that is, eating by portions, eating by contact, eating by thought, and eating by consciousness. Therefore, the Buddha said that all living beings must eat to live. 7:4

”Ananda, all living beings can live if they eat what is sweet, and they will die if they take poison. Beings who seek samadhi should refrain from eating five pungent plants of this world. 7:5

”If these five are eaten cooked, they increase one’s sexual desire; if they are eaten raw, they increase one’s anger. 7:5

”Therefore, even if people in this world who eat pungent plants can expound the twelve divisions of the sutra canon, the gods and immortals of the ten directions will stay far away from them because they smell so bad. However, after they eat these things the hungry ghosts will hover around and kiss their lips. Being always in the presence of ghosts, their blessings and virtue dissolve as the days go by, and they experience no lasting benefit. 7:6

”People who eat pungent plants and also cultivate samadhi will not be protected by the Bodhisattvas, gods, immortals, or good spirits of the ten directions; therefore, the tremendously powerful demon kings, able to do as they please, will appear in the body of a Buddha and speak dharma for them, denouncing the prohibitive precepts and praising lust, rage, and delusion. 7:8

”When their lives end, these people will join the retinue of demon kings. When they use up their blessings as demons, they will fall into the Unintermittent Hell. 7:11

”Ananda, those who cultivate for Bodhi should never eat the five pungent plants. This is the first of the gradual stages of cultivation. 7:13

”What is the essence of karmic offenses? Ananda, beings who want to enter samadhi must first firmly uphold the pure precepts. 7:14

”They must sever thoughts of lust, not partake of wine or meat, and eat cooked rather than raw foods. Ananda, if cultivators do not sever lust and killing, it will be impossible for them to transcend the triple realm. 7:15

”You should look upon lustful desire as upon a poisonous snake or a resentful bandit. First hold to the Sound-Hearer’s four or eight parajikas in order to control your physical activity; then cultivate the Bodhisattva’s pure regulations in order to control your mental activity. 7:16

”When the prohibitive precepts are successfully upheld, one will not create karma that leads to trading places in rebirth and to killing one another in this world. If one does not steal, one will not be indebted, and one will not have to pay back past debts in this world. 7:17

”If people who are pure in this way cultivate samadhi, they will naturally be able to contemplate the extent of the worlds of the ten directions with the physical body given them by their parents; without need of the heavenly eye, they will see the Buddhas speaking dharma and receive in person the sagely instruction. Obtaining spiritual penetrations, they will roam through the ten directions, gain clarity regarding past lives, and will not encounter difficulties and dangers. 7:19

”This is the second of the gradual stages of cultivation. 7:20

”What is the manifestation of karma? Ananda, such people as these, who are pure and who uphold the prohibitive precepts, do not have thoughts of greed and lust, and so they do not become dissipated in the pursuit of the six external defiling sense-objects. 7:21

”Because they do not pursue them, they turn around to their own source. Without the conditions of the defiling objects, there is nothing for the sense-organs to match themselves with, and so they reverse their flow, become one unit, and no longer function in six ways. 7:21

”All the lands of the ten directions are as brilliantly clear and pure as moonlight reflected in crystal. 7:22

”Their bodies and minds are blissful as they experience the equality of wonderful perfection, and they attain great peace. 7:22

”The secret perfection and pure wonder of all the Thus Come Ones appear before them. 7:23

”These people then obtain patience with the non-production of dharmas. They thereupon gradually cultivate according to their practices, until they reside securely in the sagely positions. 7:23

”This is the third of the gradual stages of cultivation. 7:24

”Ananda, these good people’s emotional love and desire are withered and dry, the sense-organs and sense objects no longer match, and so the residual habits do not continue to arise. 7:25

”By means of their complete wisdom, they understand that attachments of the mind are false. The bright perfection of their wisdom-nature shines throughout the ten directions, and this initial wisdom is called the ‘stage of dry wisdom.’ 7:25

”Although the habits of desire are initially dried up, they still have not merged with the Thus Come One’s flow of Dharma-water. 7:27

”Then, with this mind centered on the middle, they enter the flow where wonderful perfection reveals itself. From the truth of that wonderful perfection there repeatedly arise wonders of truth. They always dwell in the wonder of faith, until all false thinking is completely eliminated and the middle way is totally true. This is called the Mind that Resides in Faith. 7:28

”When true faith is clearly understood, then perfect penetration is total, and the three aspects of skandhas, places, and realms are no longer obstructions. Then all their habits throughout innumerable kalpas of past and future, during which they abandon bodies and receive bodies, appear to them now in the present moment. These good people can remember everything and forget nothing. This is called the Mind that Resides in Mindfulness. 7:30

”When the wonderful perfection is completely true, that essential truth brings about a transformation. They go beyond the beginningless habits to reach the one essential brightness. Relying solely on this essential brightness, they progress toward true purity. This is called the Mind of Vigor. 7:31

”The essence of the mind reveals itself as total wisdom; this is called the Mind that Resides in Wisdom. 7:32

”As the wisdom and brightness are held steadfast, a profound stillness pervades. The stage at which the majesty of this stillness becomes constant and solid is called the Mind that Resides in Samadhi. 7:32

”The light of samadhi emits brightness. When the essence of the brightness enters deeply within, they only advance and never retreat. This is called the Mind of Irreversibility. 7:35

”When the progress of their minds is secure, and they hold their minds and protect them without loss, they connect with the life-breath of the Thus Come Ones of the ten directions. This is called the Mind that Protects the Dharma. 7:36

”Protecting their light of enlightenment, they can use this wonderful force to return to the Buddha’s light of compassion and to come back to stand firm with the Buddha. It is like two mirrors that are set facing one another, so that between them the exquisite images interreflect and enter into one another layer upon layer. This is called the Mind of Transference. 7:36

”With this secret interplay of light, they obtain the Buddha’s eternal solidity and unsurpassed wonderful purity. Dwelling in the unconditioned, they know no loss or dissipation. This is called the Mind that Resides in Precepts. 7:37

”Abiding in the precepts with self-mastery, they can roam throughout the ten directions, going anywhere they wish. This is called the Mind that Resides in Vows. 7:38

”Ananda, these good people use honest expedients to bring forth those ten minds. When the essence of these minds becomes dazzling, and the ten functions interconnect, then a single mind is perfectly accomplished. This is called the Dwellings of Bringing Forth the Resolve. 7:39

”From within this mind light comes forth like pure crystal, which reveals pure gold inside. Treading upon the previous wonderful mind as a ground is called the Dwelling of the Ground of Regulation. 7:40

”When the mind-ground connects with wisdom, both become bright and comprehensive. Traversing the ten directions then without obstruction is called the Dwelling of Cultivation. 7:40

”When their conduct is the same as the Buddhas’ and they take on the demeanor of a Buddha, then, like the intermediate skandha body searching for a father and mother, they penetrate the darkness with a hidden trust and enter the lineage of the Thus Come One. This is called the Dwelling of Noble Birth. 7:41

”Since they ride in the womb of the Way and will themselves become enlightened heirs, their human features are in no way deficient. This is called the Dwelling of Endowment with Skill-in-Means. 7:43

”With a physical appearance like that of a Buddha and a mind that is the same as well, they are said to be Dwelling in the Rectification of the Mind. 7:43

”United in body and mind, they easily grow and mature day by day. This is called the Dwelling of Irreversibility. 7:43

”With the efficacious appearance of ten bodies, which are simultaneously perfected, they are said to be at the Dwelling of a Pure Youth. 7:44

”Completely developed, they leave the womb and become sons of the Buddha. This is called the Dwelling of a Dharma Prince. 7:44

”Reaching the fullness of adulthood, they are like the chosen prince to whom the great king of a country turns over the affairs of state. When this Kshatriya king’s eldest son is ceremoniously anointed on the crown of the head, he has reached what is called the Dwelling of Anointing the Crown of the Head. 7:45

”Ananda, after these good men have become sons of the Buddha, they are replete with the limitlessly many wonderful virtues of the Thus Come Ones, and they comply and accord with beings throughout the ten directions. This is called the Conduct of Happiness. 7:46

”Being well able to accommodate all living beings is called the Conduct of Benefiting. 7:48

”Enlightening oneself and enlightening others without putting forth any resistance is called the Conduct of Non-Opposition. 7:49

”To undergo birth in various forms continuously to the bounds of the future, equally throughout the three periods of time and pervading the ten directions, is called the Conduct of Endlessness. 7:51

”When everything is equally in accord, one never makes mistakes among the various Dharma doors. This is called the Conduct of Freedom from Deluded Confusion. 7:51

”Then within what is identical, myriad differences appear; the characteristics of every difference are seen, one and all, in identity. This is called the Conduct of Wholesome Manifestation. 7:52

”This continues until it includes all the dust motes that fill up empty space throughout the ten directions. In each and every mote of dust there appear the worlds of the ten directions. And yet the appearance of dust motes and the appearance of worlds do not interfere with one another. This is called the Conduct of Non-Attachment. 7:52

”Everything that appears before one is the foremost paramita. This is called the Conduct of Veneration. 7:53

”With such perfect fusion, one can model one-self after all the Buddhas of the ten directions. This is called the Conduct of Wholesome Dharma. 7:54

”To then be pure and without outflows in each and every way is the primary truth, which is unconditioned, the essence of the nature. This is called the Conduct of True Actuality. 7:54

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27. 
    Chapter 7

“Ananda, when these good men replete with spiritual penetrations, have done the Buddhas’ work, are totally pure and absolutely true, and remain distant from obstacles and calamities, then they take living beings across while casting aside the appearance of taking them across. They transform the unconditioned mind and go toward the path of Nirvana. This is called the Transference of Saving and Protecting Living Beings, while apart from the Appearance of Living Beings. 7:55

”To destroy what should be destroyed and to remain far removed from what should be left behind is called the Transference of Indestructibility. 7:57

”Fundamental enlightenment is profound indeed, an enlightenment equal to the Buddhas’ enlightenment. This is called the Transference of Sameness with All Buddhas. 7:58

”When absolute truth is discovered, one’s level is the same as the level of all Buddhas. This is called the Transference of Reaching All Places. 7:58

”Worlds and Thus Come Ones include one another without any obstruction. This is called the Transference of a Treasury of Inexhaustible Merit and Virtue. 7:58

”Since they are identical with the Buddha-ground, they create causes which are pure at each and every level. Brilliance emanates from them as they rely on these causes, and they go straight down the path to Nirvana. This is called the Transference of Following in Accord with the Identity of All Good Roots. 7:60

”When the true roots are set down, then all living beings in the ten directions are my own nature. Not a single being is lost, as this nature is successfully perfected. This is called the Transference or Contemplating All Living Beings Equally. 7:61

”All dharmas are themselves apart from all appearances, and yet there is no attachment either to their existence or to separation from them. This is called the Transference of the Appearance of True Suchness. 7:62

”That which is thus is truly obtained, and there is no obstruction throughout the ten directions. This is called the Transference of Unfettered Liberation. 7:63

”When the virtue of the nature is perfectly accomplished, the boundaries of the dharma realm are destroyed. This is called the Transference of the Limitlessness of the Dharma Realm. 7:63

”Ananda, when these good men have completely purified these forty-one minds, they further accomplish four kinds of wonderfully perfect additional practices. 7:64

”When the enlightenment of a Buddha is just about to become a function of his own mind, it is on the verge of emerging but has not yet emerged, and so it can be compared to the point just before wood ignites when it is drilled to produce fire. Therefore it is called the Level of Heat. 7:65

”He continues on with his mind, treading where the Buddhas tread, as if relying and yet not. It is as if he were climbing a lofty mountain, to the point where his body is in space but there remains a slight obstruction beneath him. Therefore it is called the Level of the Summit. 7:65

”When the mind and the Buddha are two and yet the same, he has well obtained the Middle Way. He is like someone who endures something when it seems impossible to either hold it in or let it out. Therefore it is called the Level of Patience. 7:66

”When numbers are destroyed, there are no such designations as the Middle Way or as confusion and enlightenment; this is called the Level of Being First in the World. 7:67

”Ananda, these good men have successfully penetrated through to Great Bodhi. Their enlightenment is entirely like the Thus Come One’s. They have fathomed the state of Buddhahood. This is called the Ground of Happiness. 7:68

”The differences enter into identity; the identity is destroyed. This is called the Ground of Leaving Filth. 7:69

”At the point of ultimate purity, brightness comes forth. This is called the Ground of Emitting Light. 7:70

”When the brightness becomes ultimate, enlightenment is full. This is called the Ground of Blazing Wisdom. 7:70

”No identity or difference can be attained. This is called the Ground of Invincibility. 7:70

”With unconditioned True Suchness, the nature is spotless, and brightness is revealed. This is called the Ground of Manifestation. 7:71

”Coming to the farthest limits of True Suchness is called the Ground of Traveling Far. 7:72

”The single mind of True Suchness is called the Ground of Immovability. 7:72

”Bringing forth the function of True Suchness is called the Ground of Good Wisdom. 7:73

”Ananda, all Bodhisattvas at this point and beyond have reached the effortless way in their cultivation. Their merit and virtue are perfected, and so all the previous positions are also called the Level of Cultivation. 7:73

”Then with a wonderful cloud of compassionate protection one covers the Sea of Nirvana. This is called the Ground of the Dharma Cloud. 7:74

”The Thus Come Ones counter the flow as the Bodhisattvas thus reach this point through compliance with practice. Their enlightenments intermingle; it is therefore called Equal Enlightenment. 7:75

”Ananda, the enlightenment which encompasses the mind of dry wisdom through to the culmination of Equal Enlightenment is the initial attainment of the Vajra Mind. This constitutes the level of Initial Dry Wisdom. 7:76

”Thus there are totals of twelve single and grouped levels. At last they reach Wonderful Enlightenment and accomplish the Unsurpassed Way. 7:77

”At all these levels they use vajra contemplation of the ten profound analogies for the ways in which things are like an illusion. In Shamatha they use the Thus Come Ones’ Vipashyana to cultivate them purely, to be certified to them, and to gradually enter them more and more deeply. 7:78

”Ananda, because they put to use the three means of advancement throughout all of them, they are well able to accomplish the fifty-five stages of the True Bodhi Path. 7:80

”This manner of contemplation is called ‘proper contemplation.’ Contemplation other than this is called ‘deviant contemplation.’” 7:80

Then Dharma Prince Manjushri arose from his seat, and in the midst of the assembly he bowed at the Buddha’s feet and said to the Buddha, “What is the name of this sutra and how should we and all living beings uphold it?” 7:82

The Buddha told Manjushri, “This sutra is called ‘The Summit, Syi Dan Dwo Bwo Da La, and Unsurpassed Precious Seal of the Seal of the Great Buddha, and the Pure, Clear, Ocean-Like Eye of the Thus Comes Ones of the Ten Directions.” 7:83

”It is also called ‘The Cause for Saving a Relative’: to rescue Ananda and the Bhikshuni Nature, who is now in this assembly, so that they obtain the Bodhi mind and enter the sea of pervasive knowledge. 7:83

”It is also called ‘The Tathagata’s Secret Cause of Cultivation, His Certification to the Complete Meaning.’ 7:84

”It is also called ‘The Great Pervasive Method, the Wonderful Lotus Flower King, the Dharani Mantra which is the Mother Of All Buddhas Of the Ten Directions.’ 7:84

”It is also called ‘The Foremost Shurangama, Sections and Phrases for Anointing the Crown of the Head, and All Bodhisattvas’ Myriad Practices.’ 7:85

”Thus should you respectfully uphold it.” 7:86

After this was said, Ananda and all in the great assembly immediately received the Thus Come One’s instruction in the secret seal, the meaning of Bwo Da La, and heard these names for the complete meaning of this sutra. 7:86

They were suddenly enlightened to dhyana, advanced in their cultivation to the sagely position, and increased their understanding of the wonderful principle. Their minds were focused and serene. 7:87

Ananda cut off and cast aside six sections of subtle afflictions in his cultivation of the mind in the Triple Realm. 7:87

He arose from his seat, bowed at the Buddha’s feet, placed his palms together respectfully, and said to the Buddha, “The Great, Awesome and Virtuous World Honored One, whose compassionate sound knows no limit, has well instructed living beings as to their extremely subtle submersion in delusion and has caused me on this day to become blissful in body and mind and to obtain enormous benefit. 7:88

”World Honored One, if the wonderful brightness, of this truly pure and wonderful mind is basically all-pervading, then everything on the great earth, including the grasses and trees, the wriggling worms and tiny forms of life are originally True Suchness and are themselves the Thus Come One – the Buddha’s true body. 7:89

”Since the Buddha’s body is true and real, how can there also be hells, hungry ghosts, animals, asuras, humans, gods, and other paths of rebirth? World Honored One, do these paths exist naturally of themselves, or are they created by living beings’ falseness and habits? 7:90

”World Honored One, the bhikshuni Precious Lotus Fragrance, for example, received the Bodhisattva Precepts and then indulged in lustful desire, saying that sexual acts did not involve killing or stealing and that they carried no karmic retribution. But after saying this, her female organs caught fire, and then the raging blaze spread throughout all her joints as she fell into the Unintermittent Hell alive. 7:90

”And there were the Mighty King Crystal and the Bhikshu Good Stars. Crystal exterminated the Gautama clan and Good Stars lied and said that all dharmas are empty. They both sank into the Unintermittent Hell alive. 7:93

”Are these hells fixed places, or do they arise spontaneously? Is it that each individual undergoes whatever kind of karma he or she creates? I only hope the Buddha will be compassionate and instruct those of us who do not understand this. May he cause all beings who uphold the precepts to positively and respectfully receive this determination upon hearing it and be careful and clear, free from any violations.” 7:96

The Buddha said to Ananda, “What a good question! You want to keep all living beings from entering into deviant views. You should listen attentively now and I will explain this matter for you. 7:97

”Actually, Ananda, all living beings are fundamentally true and pure, but because of their false views they give rise to the falseness of habits, which are divided into an internal aspect and an external aspect. 7:97

”Ananda, the internal aspect refers to what occurs inside living beings. Because of love and defilement, they produce the falseness of emotions. When these emotions accumulate without cease, they can create the fluids of love. 7:98

”That is why living beings’ mouths water when they think about delicious food. When they think about a deceased person, either with fondness or with anger, tears will flow from their eyes. When they are greedy for wealth and jewels, a current of lust will course through their hearts. When confronted with a smooth and supple body, their minds become attached to lustful conduct and from both male and female organs will come spontaneous secretions. 7:98

”Ananda, although the kinds of love differ, their flow and oppression is the same. With this moisture, one cannot ascend, but will naturally fall. This is called the ‘internal aspect.’ 7:99

”Ananda, the external aspect refers to what happens outside living beings. Because of longing and yearning, they invent the fallacy of discursive thought. When this reasoning accumulates without cease, it can create ascending vapors. 7:100

”That is why when living beings uphold the prohibitive precepts in their minds, their bodies will be buoyant and feel light and clear. When they uphold mantra seals in their minds, they will command a heroic and resolute perspective. When they have the desire in their minds to be born in the heavens, in their dreams they will have thoughts of flying and ascending. When they cherish the Buddhalands in their minds, then the sagely realms will appear in a shimmering vision, and they will serve the good and wise advisors with little thought for their own lives. 7:100

”Ananda, although the thought varies, the lightness and uplifting is the same. With flight and ascension, one will not sink, but will naturally become transcendent. This is called the ‘external aspect.’ 7:102

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28. 
    Chapter 7

“Ananda, all beings in the world are caught up in the continuity of birth and death. Birth happens because of their habitual tendencies; death comes through flow and change. When they are on the verge of dying, but when the final warmth has not left their bodies, all the good and evil they have done in that life suddenly and simultaneously manifests. They experience the intermingling of two habits: an abhorrence of death and an attraction to life. 7:102

”Endowed solely with thought, they will fly and can certainly be reborn in the heavens above. If they fly from the heart, and if they have blessings and wisdom, as well as pure vows, then their hearts will spontaneously open and they will see the Buddhas of the ten directions and all their pure lands and they will be reborn in whichever one they wish. 7:104

”When they have more thought than emotion, they are not quite as ethereal and so they become flying immortals, great mighty ghost kings, space traveling-yakshas, or earth-traveling rakshasas who roam the form heavens, going where they please without obstruction. 7:107

”Among them may be some with good vows and good hearts who protect and uphold my Dharma. Perhaps they protect the pure precepts by following and supporting those who hold precepts. Perhaps they protect spiritual mantras by following and supporting those who hold mantras. Perhaps they protect Chan samadhi by guarding and comforting those who are patient with dharmas. These beings are close at hand beneath the Thus Come One’s seat. 7:109

”When their thought and emotion are of equal proportions, they cannot fly and they do not fall, but are born in the human realm. If their thought is bright, their wits are keen. If their emotion is dark, their wits are dull. 7:110

”When they have more emotion than thought, they enter the animal realm. With heavier emotion, they become fur-bearing beasts; with lighter emotion, they become winged creatures. 7:112

”When they have seventy percent emotion and thirty percent thought, they fall beneath the wheel of water into the regions of fire, where they come into contact with steam which is itself like a terrible blaze. In the bodies of hungry ghosts, they are constantly burned by that fire. Even water harms them, and they have nothing to eat or drink for hundreds of thousands of kalpas. 7:112

”When they have ninety percent emotion and ten percent thought, they fall through the wheel of fire until their bodies enter wind and fire, in a region where the two interact. With lighter emotion they are born in the intermittent hell; with heavier emotion they are born in the Unintermittent Hell. 7:114

”When they are possessed entirely of emotion, they sink into the Avichi Hell. If the emotion has gone into their hearts so that they slander the Great Vehicle, defame the Buddha’s pure precepts, speak crazy and false dharma, are greedy for offerings from the faithful, recklessly accept the respect of others, commit the five rebellious acts and the ten major offenses, then they are further reborn in Avichi Hells throughout the ten directions. 7:114

”Although one receives one’s due according to the evil karma one has created, a group can undergo an identical lot, and there are definite places where it occurs. 7:117

”Ananda, it all comes from the karmic responses which living beings themselves invoke. They create ten habitual causes and undergo six interacting retributions. 7:118

”What are the ten causes? Ananda, the first consists of habits of lust and reciprocal interactions which give rise to mutual rubbing. When this rubbing continues without cease, it produces a tremendous raging fire within which movement occurs, just as warmth arises between a person’s hands when he rubs them together. 7:118

”Because these two habits set each other ablaze, there come into being the iron bed, the copper pillar, and other such experiences. 7:119

”Therefore the Thus Come Ones of the ten directions look upon the practice of lust and name it the ‘fire of desire.’ Bodhisattvas avoid desire as they would a fiery pit. 7:119

”The second consists of habits of greed and intermingled scheming which give rise to a suction. When this suction becomes dominant and incessant, it produces intense cold and solid ice where freezing occurs, just as a sensation of cold is experienced when a person draws in a blast of wind through his mouth. 7:120

”Because these two habits clash together, there come into being chattering, whimpering and shuddering; blue, red, and white lotuses; cold and ice; and other such experiences. 7:120

”Therefore the Thus Come Ones of the ten directions look upon excessive seeking and name it ‘the water of greed’. Bodhisattvas avoid greed as they would a sea of pestilence. 7:120

”The third consists of habits of arrogance and resulting friction which give rise to mutual intimidation. When it accelerates without cease, it produces torrents and rapids which create restless waves of water, just as water is produced when a person continuously works his tongue in an effort to taste flavors. 7:121

”Because these two habits incite one another, there come into being the River of Blood, the River of Ashes, the Burning Sand, the Poisonous Sea, the Molten Copper which is poured over one or which must be swallowed, and other such experiences. 7:121

”Therefore, the Thus Come Ones of the ten directions look upon self-satisfaction and name it ‘drinking the water of stupidity.’ Bodhisattvas avoid arrogance as they would a huge deluge. 7:122

”The fourth consists of habits of hatred which give rise to mutual defiance. When this defiance binds one without cease, one’s heart becomes so hot that it catches fire, and the molten vapor turns into metal. 7:122

”From it is produced the Mountain of Knives, the Iron Cudgel, the Tree of Swords, the Wheel of Swords, Axes and Halberds, and Spears and Saws. It is like the intent to kill surging forth when a person meets a mortal enemy, so that he is roused to action. 7:122

”Because these two habits clash with one another, there come into being castration and hacking, beheading and mutilation, filing and sticking, flogging and beating, and other such experiences. 7:123

”Therefore, the Thus Come Ones of the ten directions look upon hatred and name it ‘sharp knives and swords.’ Bodhisattvas avoid hatred as they would their own execution. 7:123 .

”The fifth consists of habits of deception and misleading involvements which give rise to mutual guile. When such maneuvering continues without cease, it produces the ropes and wood of a gallows for hanging, like the grass and trees that grow when water saturates a field. 7:124

”Because the two habits perpetuate one another, there come into being handcuffs and fetters, cangues and locks, whips and clubs, sticks and cudgels, and other such experiences. 7:124

”Therefore, the Thus Come Ones of the ten directions look upon deception and name it a ‘treacherous crook.’ Bodhisattvas fear deception as they would a savage wolf. 7:125

”The sixth consists of habits of lying and combined fraudulence which give rise to mutual cheating. When false accusations continue without cease, one becomes adept at corruption. 7:125

”From this there come into being Dust and Dirt, Excrement and Urine, filth, stench, and impurities. It is like the obscuring of everyone’s vision when the dust is stirred up by the wind. 7:125

”Because these two habits augment one another, there come into being Sinking and Drowning, Tossing and Pitching, Flying and Falling, Floating and Submerging, and other such experiences. 7:126

”Therefore, the Thus Come Ones of the ten directions look upon lying and name it ‘robbery and murder.’ Bodhisattvas regard lying as they would treading on a venomous snake. 7:126

”The seventh consists of habits of animosity and interconnected enmity which give rise to grievances. From this there come into being Flying Rocks, Thrown Stones, Caskets and Closets, Cages on Wheels, Jars and Containers, and Bags and Rods. It is like someone harming others secretly – he harbors, cherishes, and nurtures evil. 7:127

”Because these two habits swallow one another up, there come into being Tossing and Pitching, Seizing and Apprehending, Striking and Shooting, Casting Away and Pinching, and other such experiences. 7:127

”Therefore, the Thus Come Ones of the ten directions look upon animosity and name it a ‘disobedient and harmful ghost.’[ Bodhisattvas regard animosity as they would drinking poisonous wine. 7:128

”The eighth consists of habits of views and the admixture of understandings, such as satkayadrishti, views, moral prohibitions, grasping, and deviant insight into various kinds of karma, which bring about opposition and produce mutual antagonism. From them there come into being court officials, deputies, certifiers, and registrars. They are like people traveling on a road, who meet each other coming and going. 7:128

”Because these two habits influence one another, there come into being official inquiries, baited questions, examinations, interrogations, public investigations, exposure, the youths who record good and evil, carrying the record books of the offenders’ arguments and rationalizations, and other such experiences. 7:130

”Therefore, the Thus Come Ones of the ten directions look upon evil views and name them the ‘pit of views.’ Bodhisattvas regard having false and one-sided views as they would standing on the edge of a steep ravine full of poison. 7:131

”The ninth consists of the habits of injustice and their interconnected support of one another; they result in instigating false charges and libeling. From them are produced crushing between mountains, crushing between rocks, stone rollers, stone grinders, plowing, and pulverizing. It is like a slanderous villain who engages in persecuting good people unjustly. 7:131

”Because these two habits join ranks, there come into being pressing and pushing, bludgeons and compulsion, squeezing and straining, weighing and measuring, and other such experiences. 7:132

”Therefore, the Thus Come Ones of the ten directions look upon harmful accusations and name them ‘a treacherous tiger.’ Bodhisattvas regard injustice as they would a bolt of lightning. 7:133

”The tenth consists of the habits of litigation and the mutual disputations which give rise to covering. From them there are produced a look in the mirror and illumination by the lamp. It is like being in direct sunlight: there is no way one can hide one’s shadow. 7:133

”Because these two habits bicker back and forth, there come into being evil companions, the mirror of karma, the fiery pearl, exposure of past karma, inquests, and other such experiences. 7:134

”Therefore, all the Thus Come Ones of the ten directions look upon covering and name it a ‘yin villain.’ Bodhisattvas regard covering as they would having to carry a mountain atop their heads while walking upon the sea. 7:135

”What are the six retributions? Ananda, living beings create karma with their six consciousnesses. The evil retributions they call down upon themselves come from the six sense organs. 7:135

”What are the evil retributions that arise from the six sense organs? The first is the retribution of seeing, which beckons one and leads one to evil ends. The karma of seeing intermingles, so that at the time of death one first sees a raging conflagration which fills the ten directions. The deceased one’s spiritual consciousness takes flight, but then falls. Riding on a wisp of smoke, it enters the Unintermittent Hell. 7:136

”There, it is aware of two appearances. One is a perception of brightness in which can be seen all sorts of evil things, and it gives rise to boundless fear. The other is a perception of darkness in which there is total stillness and no sight, and it experiences boundless terror. 7:139

”When the fire that comes from seeing burns the sense of hearing, it becomes cauldrons of boiling water and molten copper. When it burns the breath, it becomes black smoke and purple fumes. When it burns the sense of taste, it becomes scorching hot pellets and molten iron gruel. When it burns the sense of touch, it becomes white-hot embers and glowing coals. When it burns the mind, it becomes stars of fire that shower everywhere and whip up and inflame the entire realm of space. 7:140

”The second is the retribution of hearing, which beckons one and leads one to evil ends. The karma of hearing intermingles, and thus at the time of death one first sees gigantic waves that drown heaven and earth. The deceased one’s spiritual consciousness falls into the water and rides the current into the Unintermittent Hell. 7:141

”There, it is aware of two sensations. One is open hearing, in which it hears all sorts of noise and its essential spirit becomes confused. The other is closed hearing, in which there is total stillness and no hearing, and its soul sinks into oblivion. 7:142

”When the waves from hearing flow into the hearing, they become scolding and interrogation. When they flow into the seeing, they become thunder and roaring and evil poisonous vapors. When they flow into the breath, they become rain and fog that is permeated with poisonous organisms that entirely fill up the body. When they flow into the sense of taste, they become pus and blood and every kind of filth. When they flow into the sense of touch, they become animals and ghosts, and excrement and urine. When they flow into the mind, they become lightning and hail which ravage the heart and soul. 7:143

”The third is the retribution of smelling, which beckons one and leads one to evil ends. The karma of smelling intermingles, and thus at the time of death one first sees a poisonous smoke that permeates the atmosphere near and far. The deceased one’s spiritual consciousness wells up out of the earth and enters the Unintermittent Hell. 7:144

”There, it is aware of two sensations. One is unobstructed smelling, in which it is thoroughly infused with the evil vapors and its mind becomes distressed. The other is obstructed smelling, in which its breath is cut off and there is no passage, and it lies stifled and suffocating on the ground. 7:145

”When the vapor of smelling invades the breath, it becomes cross-examination and bearing witness. When it invades the seeing, it becomes fire and torches. When it invades the hearing, it becomes sinking and drowning, oceans, and bubbling cauldrons. When it invades the sense of taste, it becomes putrid or rancid foods. When it invades the sense of touch, it becomes ripping apart and beating to a pulp. It also becomes a huge mountain of flesh which has a hundred thousand eyes and which is sucked and fed upon by numberless worms. When it invades the mind, it becomes ashes, pestilent airs, and flying sand and gravel which cut the body to ribbons. 7:146

”The fourth is the retribution of tasting, which beckons one and leads one to evil ends. This karma of tasting intermingles, and thus at the time of death one first sees an iron net ablaze with a raging fire that covers over the entire world. The deceased one’s spiritual consciousness passes down through this hanging net, and suspended upside down it enters the Unintermittent Hell. 7:147

”There, it is aware of two sensations. One is a sucking air which congeals into ice so that it freezes the flesh of his body. The other is a spitting blast of air which spews out a raging fire that roasts his bones and marrow to a pulp. 7:148

”When the tasting of flavors passes through the sense of taste, it becomes what must be acknowledged and what must be endured. When it passes through the seeing, it becomes burning metal and stones. When it passes through the hearing, it becomes sharp weapons and knives. When it passes through the sense of smell, it becomes a vast iron cage that encloses the entire land. When it passes through the sense of touch, it becomes bows and arrows, crossbows, and darts. When it passes through the mind, it becomes flying pieces of molten iron that rain down from out of space. 7:149

”The fifth is the retribution of touching, which beckons one and leads one to evil ends. The karma of touching intermingles, and thus at the time of death one first sees huge mountains closing in on one from four sides, leaving no path of escape. The deceased one’s spiritual consciousness then sees a vast iron city. Fiery snakes and fiery dogs, wolves, lions, ox-headed jail keepers, and horse-headed rakshasas brandishing spears and lances drive it into the iron city toward the Unintermittent Hell. 7:150

”There, it is aware of two sensations. One is touch that involves coming together, in which mountains come together to squeeze its body until its flesh, bones, and blood are totally dispersed. The other is touch that involves separation, in which knives and swords attack the body, ripping the heart and liver to shreds. 7:151

”When this touching passes through the sensation of touch, it becomes striking, binding, stabbing, and piercing. When it passes through the seeing, it becomes burning and scorching. When it passes through the hearing, it becomes questioning, investigating, court examinations, and interrogation. When it passes through the sense of smell, it becomes enclosures, bags, beating, and binding up. When it passes through the sense of taste, it becomes plowing, pinching, chopping, and severing. When it passes through the mind, it becomes falling, flying, frying, and broiling. 7:151

”The sixth is the retribution of thinking, which beckons one and leads one to evil ends. The karma of thinking intermingles, and thus at the time of death one first sees a foul wind which devastates the land. The deceased one’s spiritual consciousness is blown up into space, and then, spiraling downward, it rides that wind straight into the Unintermittent Hell. 7:153

”There, it is aware of two sensations. One is extreme confusion, which causes it to be frantic and to race about ceaselessly. The other is not confusion, but rather an acute awareness which causes it to suffer from endless roasting and burning, the extreme pain of which is difficult to bear. 7:154

”When this deviant thought combines with thinking, it becomes locations and places. When it combines with seeing, it becomes inspection and testimonies. When it combines with hearing, it becomes huge crushing rocks, ice and frost, dirt and fog. When it combines with smelling, it becomes a great fiery car, a fiery boat, and a fiery jail. When it combines with tasting, it becomes loud calling, wailing, and regretful crying. When it combines with touch, it becomes sensations of large and small, where ten thousand births and ten thousands deaths are endured every day, and of lying with one’s face to the ground. 7:154

”Ananda, these are called the ten causes and six retributions of the hells, which are all created by the confusion and falseness of living beings. 7:156

”If living beings create this evil karma simultaneously, they enter the Avichi Hell and endure limitless suffering, passing through limitless kalpas. 7:157

”If each of the six sense organs creates them and if what is done includes each state and each sense organ, then the person will enter the Eight Unintermittent Hells. 7:157

”If the three karmas of body, mouth, and mind commit acts of killing, stealing, and lust, the person will enter the eighteen hells. 7:158

”If the three karmas are not all involved, and there is perhaps just one act of killing and/or of stealing, then the person must enter the Thirty-six Hells. 7:159

”If the sense organ of sight alone commits just one karmic offense, then the person must enter the one hundred and eight hells. 7:159

”Because of this, living beings who do certain things create certain karma, and so in the world they enter collective hells, which arise from false thinking and which originally are not there at all. 7:160

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29. 
    Chapter 7

“And then, Ananda, after the living beings who have slandered and destroyed rules and deportment, violated the Bodhisattva precepts, slandered the Buddha’s Nirvana, and created various other kinds of karma, pass through many kalpas of being burned in the inferno, they finally finish paying for their offenses and are reborn as ghosts. 7:161

”If greed for material objects was the original cause that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters material objects, and he is called a strange ghost. 7:162

”If it was greed for lust that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters the wind, and he is called a drought-ghost. 7:163

”If it was greed to lie that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters an animal, and he is called a mei ghost. 7:164

”If it was greed for hatred that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters worms, and he is called a ku poison ghost. 7:165

”If it was greed for animosity that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters degeneration, and he is called a pestilence ghost. 7:166

”If it was greed to be arrogant that made the person commit offenses, then after he has finished paying for his crimes, he takes shape when he encounters gases, and he is called a hungry ghost. 7:166

”If it was greed to be unjust to others that made the person commit offenses, then after he has finished paying for his crimes, he takes shape when he encounters darkness, and he is called a paralysis ghost. 7:168

”If it was greed for views that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters essential energy, and he is called a wang-liang ghost. 7:168

”If it was greed for deception that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters brightness, and he is called a servant ghost. 7:170

”If it was greed to be litigious that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters people, and he is called a messenger ghost. 7:171

”Ananda, such a person’s fall is due to his totally emotional level of functioning. When his karmic fire has burned out, he will rise up to be reborn as a ghost. This is occasioned by his own karma of false thinking. If he awakens to Bodhi, then in the wonderful perfect brightness there isn’t anything at all. 7:173

”Moreover, Ananda, when his karma as a ghost is ended, the problem of emotion as opposed to discursive thought is resolved. At that point he must pay back in kind what he borrowed from others to resolve those grievances. He is born into the body of an animal to repay his debts from past lives. 7:175

”The retribution of the strange ghost of material objects is finished when the object is destroyed and it is reborn in the world, usually as a species of owl. 7:176

”The retribution of the drought ghost of the wind is finished when the wind subsides, and it is reborn in the world, usually as a species of weird creature which gives inauspicious prognostications. 7:176

”The retribution of the mei ghost of an animal is finished when the animal dies, and it is reborn in the world, usually as a species of fox. 7:177

”The retribution of the ku ghost in the form of worms is finished when the ku is exhausted, and it is reborn in the world, usually as a species of venomous creature. 7:177

”The retribution of a pestilence ghost found in degeneration is finished when the degeneration is complete, and it is reborn in the world, usually as a species of tapeworm. 7:178

”The retribution of the ghost which takes shape in gases is finished when the gases are gone, and it is then reborn in the world, usually as a species of eating animal. 7:181

”The retribution of the ghost of prolonged darkness is finished when the darkness ends, and it is then reborn in the world, usually as a species of animal used for clothing or service. 7:181

”The retribution of the ghost which unites with energy is finished when the union dissolves, and it is then reborn in the world, usually as a species of migratory creature. 7:182

”The retribution of the ghost of brightness and intellect is finished when the brightness disappears, and it is then reborn in the world, usually as a species of auspicious creature. 7:182

”The retribution of the ghost that relies on a person is finished when the person dies, and it is then reborn in the world, usually as a species of domestic animal. 7:183

”Ananda, all this is due to the burning out of his karmic fire in payment for his debts from past lives. The rebirth as an animal is also occasioned by his own false and empty karma. If he awakens to Bodhi, then fundamentally none of these false conditions will exist at all. 7:183

”You mentioned Precious Lotus Fragrance, King Crystal, and Bhikshu Good Stars. Evil karma such as theirs was created by them alone. It did not fall down out of the heavens or well up from the earth, nor was it imposed upon them by some person. Their own falseness brought it into being, and so they themselves have to undergo it. In the Bodhi mind, it is empty and false – a cohesion of false thoughts. 7:183

”Moreover, Ananda, if while repaying his past debts by undergoing rebirth as an animal, such a living being pays back more than he owed, he will then be reborn as a human to rectify the excess. 7:185

”If he is a person with strength, blessings, and virtue, then once he is in the human realm, he will not have to lose his human rebirth after what is owed him is restored. But if he lacks blessings, then he will return to the animal realm to continue repaying his debts. 7:185

”Ananda, you should know that once the debt is paid, whether with money, material goods, or manual labor, the process of repayment naturally comes to an end. 7:186

”But if in the process he took the lives of other beings or ate their flesh, then he continues in the same way, passing through kalpas as many as motes of fine dust, taking turns devouring and being slaughtered in a cycle that sends him up and down endlessly. 7:186

”There is no way to put a stop to it, except through Shamatha or through a Buddha’s coming to the world. 7:187

”You should know that when owls and their kind have paid back their debts, they regain their original form and are born as people, but among those who are corrupt and obstinate. 7:187

”When creatures that are inauspicious have paid back their debts, they regain their original form and are born as people, but among those who are abnormal. 7:188

”When foxes have paid back their debts, they regain their original forms and are born as people, but among those who are simpletons. 7:189

”When creatures of the venomous category have paid back their debts, they regain their original form and are born as people, but among those who are hateful. 7:189

”When tapeworms and their like have paid back their debts, they regain their original form and are born as people, but among those who are lowly. 7:190

”When the edible types of creatures have paid back their debts, they regain their original form and are reborn as people, but among those who are weak. 7:190

”When creatures that are used for clothing or service have paid back their debts, they regain their original form and are reborn as people, but among those who do hard labor. 7:191

”When creatures that migrate have paid back their debts, they regain their original form and are reborn as people among those who are literate. 7:191

”When auspicious creatures have paid back their debts, they regain their original form and are reborn as people among those who are intelligent. 7:192

”When domestic animals have paid back their debts, they regain their original form and are reborn as people among those who are well-informed. 7:192

”Ananda, these are all beings that have finished paying back former debts and are born again in the human realm. They are involved in a beginningless scheme of karma and being upside-down in which their lives are spent killing one another and being killed by one another. They do not get to meet the Thus Come One or hear the Proper Dharma. They just abide in the wearisome dust, passing through a repetitive cycle. Such people can truly be called pitiful. 7:192

”Furthermore, Ananda, there are people who do not rely on proper enlightenment to cultivate samadhi, but cultivate in some special way that is based on their false thinking. Holding to the idea of perpetuating their physical bodies, they roam in the mountains and forests in places people do not go and become ten kinds of immortals. 7:194

”Ananda, some living beings with unflagging resolution make themselves strong with doses of medicine. When they have perfected this method of ingestion, they are known as earth-traveling immortals. 7:195

”Some of these beings with unflagging resolution make themselves strong through the use of grasses and herbs. When they have perfected this method of taking herbs, they are known as flying immortals. 7:196

”Some of these beings with unflagging resolution make themselves strong through the use of metal and stone. When they have perfected this method of transformation, they are known as roaming immortals. 7:196

”Some of these beings with unflagging resolution make themselves strong through movement and cessation. When they have perfected their breath and essence, they are known as space-traveling immortals. 7:197

”Some beings with unflagging resolution make themselves strong by using the flow of saliva. When they have perfected the virtues of this moisture, they are known as heaven-traveling immortals. 7:198

”Some beings with unflagging resolution make themselves strong with the essence of sun and moon. When they have perfected the inhalation of this purity, they are known as immortals of penetrating conduct. 7:199

”Some beings with unflagging resolution make themselves strong through mantras and prohibitions. When they have perfected these spells and dharmas, they are known as immortals with Way-conduct. 7:201

”Some beings with unflagging resolution make themselves strong through the use of thought-processes. When they have perfected thought and memory, they are known as immortals with illumining conduct. 7:201

”Some beings with unflagging resolution make themselves strong through intercourse. When they have perfected the response, they are known as immortals with essential conduct. 7:202

”Some beings with unflagging resolution make themselves strong through transformations and changes. When they have perfected their awakening, they are known as immortals of absolute conduct. 7:203

”Ananda, these are all people who smelt their minds but do not cultivate proper enlightenment. They obtain some special principle of life and can live for thousands or tens of thousands of years. They retire deep into the mountains or onto islands in the sea and cut themselves off from the human realm. However, they are still part of the turning wheel, because they flow and turn according to their false thinking and do not cultivate samadhi. When their reward is finished, they must still return and enter the various destinies. 7:204

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30. 
    Chapter 7

“Ananda, there are many people in the world who do not seek what is eternal and who cannot yet renounce the kindness and love they feel for their wives. 7:206

”But they have no interest in deviant sexual activity and so develop a purity and produce light. When their life ends, they draw near the sun and moon and are among those born in the Heaven of the Four Kings. 7:206

”Those whose sexual love for their wives is slight, but who have not yet obtained the entire flavor of dwelling in purity, transcend the light of sun and moon at the end of their lives, and reside at the summit of the human realm. They are among those born in the Trayastrimsha Heaven. 7:208

”Those who become temporarily involved when they meet with desire but who forget about it when it is finished, and who, while in the human realm, are active less and quiet more, abide at the end of their lives in light and emptiness where the illumination of sun and moon does not reach. These beings have their own light, and they are among those born in the Suyama Heaven. 7:210

”Those who are quiet all the time, but who are not yet able to resist when stimulated by contact, ascend at the end of their lives to a subtle and ethereal place; they will not be drawn into the lower realms. The destruction of the realms of humans and gods and the obliteration of kalpas by the three disasters will not reach them, for they are among those born in the Tushita Heaven. 7:211

”Those who are devoid of desire, but who will engage in it for the sake of their partner, even though the flavor of doing so is like the flavor of chewing wax, are born at the end of their lives in a place of transcending transformations. They are among those born in the Heaven of Bliss by Transformation. 7:212

”Those who have no kind of worldly thoughts while doing what worldly people do, who are lucid and beyond such activity while involved in it, are capable at the end of their lives of entirely transcending states where transformations may be present and may be lacking. They are among those born in the Heaven of the Comfort from Others’ Transformations. 7:213

”Ananda, thus it is that although they have transcended the physical in these six heavens, the traces of their minds still become involved. For that they will have to pay in person. These are called the Six Desire Heavens. 7:215

”Ananda, all those in the world who cultivate their minds but do not avail themselves of dhyana and so have no wisdom, can only control their bodies so as to not engage in sexual desire. Whether walking or sitting, or in their thoughts, they are totally devoid of it. Since they do not give rise to defiling love, they do not remain in the realm of desire. These people can, in response to their thought, take on the bodies of Brahma beings. They are among those in the Heaven of the Multitudes of Brahma. 7:216

”In those whose hearts of desire have already been cast aside, the mind apart from desire manifests. They have a fond regard for the rules of discipline and delight in being in accord with them. These people can practice the Brahma virtue at all times, and they are among those in the Heaven of the Ministers of Brahma. 7:217

”Those whose bodies and minds are wonderfully perfect, and whose awesome deportment is not in the least deficient, are pure in the prohibitive precepts and have a thorough understanding of them as well. At all times these people can govern the Brahma multitudes as great Brahma lords, and they are among those in the Great Brahma Heaven. 7:217

”Ananda, those who flow to these three superior levels will not be oppressed by any suffering or affliction. Although they have not developed proper samadhi, their minds are pure to the point that they are not moved by outflows. This is called the First Dhyana. 7:218

”Ananda, those beyond the Brahma heavens gather in and govern the Brahma beings, for their Brahma conduct is perfect and fulfilled. Unmoving and with settled minds, they produce light in profound stillness, and they are among those in the Heaven of Lesser Light. 7:219

”Those whose lights illumine each other in an endless dazzling blaze shine throughout the realms of the ten directions so that everything becomes like crystal. They are among those in the Heaven of Limitless Light. 7:220

”Those who take in and hold the light to perfection accomplish the substance of the teaching. Creating and transforming the purity into endless responses and functions, they are among those in the Light-Sound Heaven. 7:220

”Ananda, those who flow to these three superior levels will not be oppressed by worries or vexations. Although they have not developed proper samadhi, their minds are pure to the point that they have subdued their coarser outflows. This is called the Second Dhyana. 7:221

”Ananda, heavenly beings for whom the perfection of light has become sound and who further open out the sound to disclose its wonder discover a subtler level of practice. They penetrate to the bliss of still extinction and are among those in the Heaven of Lesser Purity. 7:222

”Those in whom the emptiness of purity manifests are led to discover its boundlessness. Their bodies and minds experience light ease, and they accomplish the bliss of still extinction. They are among those in the Heaven of Limitless Purity. 7:223

”Those for whom the world, the body, and the mind are all perfectly pure have accomplished the virtue of purity, and a superior level emerges. They return to the bliss of still extinction, and they are among those in the Heaven of Pervasive Purity. 7:225

”Ananda, those who flow to these three superior levels will be replete with great compliance. Their bodies and minds are at peace, and they obtain limitless bliss. Although they have not obtained proper samadhi, the joy within the tranquility of their minds is total. This is called the Third Dhyana. 7:226

”Moreover, Ananda, heavenly beings whose bodies and minds are not oppressed put an end to the cause of suffering and realize that bliss is not permanent – that sooner or later it will come to an end. Suddenly they simultaneously renounce both thoughts of suffering and thoughts of bliss. Their coarse and heavy thoughts are extinguished, and they give rise to the nature of purity and blessings. They are among those in the heaven of the birth of blessings. 7:228

”Those whose renunciation of these thoughts is in perfect fusion gain a purity of superior understanding. Within these unimpeded blessings they obtain a wonderful compliance that extends to the bounds of the future. They are among those in the Blessed Love Heaven. 7:229

”Ananda, from that heaven there are two ways to go. Those who extend the previous thought into limitless pure light, and who perfect and clarify their blessings and virtue, cultivate and are certified to one of these dwellings. They are among those in the Abundant Fruit Heaven. 7:230

”Those who extend the previous thought into a dislike of both suffering and bliss, so that the intensity of their thought to renounce them continues without cease, will end up by totally renouncing the way. Their bodies and minds will become extinct; their thoughts will become like dead ashes. For five hundred aeons these beings will perpetuate the cause for production and extinction, being unable to discover the nature which is neither produced nor extinguished. During the first half of these aeons they will undergo extinction; during the second half they will experience production. They are among those in the Heaven of No Thought. 7:230

”Ananda, those who flow to these four superior levels will not be moved by any suffering or bliss in any world. Although this is not the unconditioned or the true ground of non-moving, because they still have the thought of obtaining something, their functioning is nonetheless quite advanced. This is called the Fourth Dhyana. 7:232

”Beyond these, Ananda, are the five heavens of no return. For those who have completely cut off the nine categories of habits in the lower realms, neither suffering nor bliss exist, and there is no regression to the lower levels. All whose minds have achieved this renunciation dwell in these heavens together. 7:233

”Ananda, those who have put an end to suffering and bliss and who do not get involved in the contention between such thoughts are among those in the Heaven of No Affliction. 7:233

”Those who isolate their practice, whether in movement or in restraint, investigating the baselessness of that involvement, are among those in the Heaven of No Heat. 7:234

”Those whose vision is wonderfully perfect and clear, view the realms of the ten directions as free of defiling appearances and devoid of all dirt and filth. They are among those in the Heaven of Good View. 7:234

”Those whose subtle vision manifests as all their obstructions are refined away are among those in the Heaven of Good Manifestation. 7:235

”Those who reach the ultimately subtle level come to the end of the nature of form and emptiness and enter into a boundless realm. They are among those in the Heaven of Ultimate Form. 7:235

”Ananda, those in the Four Dhyanas, and even the rulers of the gods at those four levels, can only pay their respects through having heard of the beings in the Heavens of No Return; they cannot know them or see them, just as the coarse people of the world cannot see the places where the Arhats abide in holy Way-places deep in the wild and mountainous areas. 7:236

”Ananda, in these eighteen heavens are those who practice only non-involvement, and have not yet gotten rid of their shapes, as well as those who have reached the level of no return. This is called the Form Realm. 7:237

”Furthermore, Ananda, from this summit of the form realm there are also two roads. Those who are intent upon renunciation discover wisdom. The light of their wisdom becomes perfect and penetrating, so that they can transcend the defiling realms, accomplish Arhatship, and enter the Bodhisattva Vehicle. They are among those called Great Arhats who have turned their minds around. 7:237

”Those who dwell in the thought of renunciation and who succeed in renunciation and rejection, realize that their bodies are an obstacle. If they thereupon obliterate the obstacle and enter into emptiness, they are among those at the Station of Emptiness. 7:238

”For those who have eradicated all obstacles, there is neither obstruction nor extinction. Then there remains only the alaya consciousness and half of the subtle functions of the manas. These beings are among those at the Station of Boundless Consciousness. 7:239

”Those who have already done away with emptiness and form eradicate the conscious mind as well. In the extensive tranquility of the ten directions there is nowhere at all to go. These beings are among those at the Station of Nothing Whatsoever. 7:240

”When the nature of their consciousness does not move, within extinction they exhaustively investigate, within the endless they discern the end of the nature. It is as if it were there and yet not there, as if it were ended and yet not ended. They are among those at the Station of Neither Thought nor Non-Thought. 7:241

”These beings who delve exhaustively into emptiness, but never fathom the principle of emptiness, go from the heaven of no return down this road which is a dead end to sagehood. They are among those known as dull Arhats who do not turn their minds around. Just like those in the heaven of no thought and the heavens of externalists who become engrossed in emptiness and do not want to come back, these beings are confused, prone to outflows, and ignorant. They will accordingly enter the cycle of rebirth again. 7:243

”Ananda, each and every being in all these heavens is ordinary. They are still answerable for their karmic retribution. When they have answered for their debts, they must once again enter rebirth. The lords of these heavens, how ever, are all Bodhisattvas who roam in samadhi. They gradually progress in their practice and make transferences to the way cultivated by all sages. 7:244

”Ananda, these are the Four Heavens of Emptiness, where the bodies and minds of the inhabitants are extinguished. The nature of concentration emerges, and they are free of the karmic retribution of form. This final group is called the Formless Realm. 7:245

”The beings in all of them have not understood the wonderful enlightenment of the bright mind. Their accumulation of falseness brings into being false existence in the Three Realms. Within them they falsely follow along and become submerged in the seven destinies. As pudgalas, they gather together with their own species or kind. 7:246

”Furthermore, Ananda, there are four categories of asuras in the Triple Realm. 7:248

”Those in the path of ghosts who use their strength to protect the Dharma and who can ride their spiritual penetrations to enter into emptiness are asuras born from eggs; they belong to the destiny of ghosts. 7:248

”Those who have fallen in virtue and have been dismissed from the heavens dwell in places near the sun and moon. They are asuras born from wombs and belong to the destiny of humans. 7:249

”There are asura kings who uphold the world with a penetrating power and fearlessness. They fight for position with the Brahma Lord, the God Shakra, and the Four Heavenly Kings. These asuras come into being by transformation and belong to the destiny of gods. 7:249

”Ananda, there is another, baser category of asuras. They have thoughts of the great seas and live submerged in underwater caves. During the day they roam in emptiness; at night they return to their watery realm. These asuras come into being because of moisture and belong to the destiny of animals. 7:251

”Ananda, so it is that when the seven destinies of hell-dwellers, hungry ghosts, animals, people, spiritual immortals, gods, and asuras are investigated in detail, they are all found to be murky and embroiled in conditioned existence. Their births come from false thoughts. Their subsequent karma comes from false thoughts. Within the wonderful perfection of the fundamental mind that is without any doing, they are like strange flowers in space, for there is basically nothing to be attached to; they are entirely vain and false, and they have no source or beginning. 7:252

”Ananda, these living beings, who do not recognize the fundamental mind, all undergo rebirth for limitless kalpas. They do not attain true purity, because they keep getting involved in killing, stealing, and lust, or because they counter them and are born according to their not killing, not stealing, and lack of lust. If these three karmas are present in them, they are born among the troops of ghosts. If they are free of these three karmas, they are born in the destiny of gods. The incessant fluctuation between the presence and absence of these karmas gives rise to the cycle of rebirth. 7:252

”For those who make the wonderful discovery of samadhi, neither the presence nor the absence of these karmas exists in that magnificent, eternal stillness; even their non-existence is done away with. Since the lack of killing, stealing, and lust is nonexistent, how could there be actual involvement in deeds of killing, stealing, and lust? 7:254

”Ananda, those who do not cut off the three karmas each have their own private share. Because each has a private share, private shares come to be accumulated, making collective portions. Their location is not arbitrary, yet they themselves are falsely produced. Since they are produced from falseness, they are basically without a cause, and thus they cannot be traced precisely. 7:254

”You should warn cultivators that they must get rid of these three delusions if they want to cultivate Bodhi. If they do not put an end to these three delusions, then even the spiritual penetrations they may attain are merely a worldly, conditioned function. If they do not extinguish these habits, they will fall into the path of demons. 7:255

”Although they wish to cast out the false, they become doubly deceptive instead. The Thus Come One says that such beings are pitiful. You have created this falseness yourself; it is not the fault of Bodhi. 7:256

“An explanation such as this is proper speech. Any other explanation is the speech of demon kings.” 7:257

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31. 
    Chapter 8

The Origin of Demonic States

At that time, the Tathagata was preparing to leave the Dharma seat. From the lion throne, he extended his hand and placed it on a small table wrought of the seven precious things. But then he turned his body, which was the color of purple golden mountains, and leaned back, saying to everyone in the assembly and to Ananda:

“Those of you with More to Learn, those Enlightened by Conditions, and those who are Hearers have now turned your minds to pursue the attainment of supreme Bodhi the unsurpassed, wonderful enlightenment. I have already taught you the true method of cultivation. 8:1

“You are still not aware of the subtle demonic events that can occur when you cultivate shamatha and vipashyana. If you cannot recognize a demonic state when it appears, it is because the cleansing of your mind has not been proper. You will then be engulfed by deviant views. 8:2

”You may be troubled by a demon from your own skandhas or a demon from the heavens. Or you may be possessed by a ghost or spirit, or you may encounter a li ghost or a mei ghost. If your mind is not clear, you will mistake a thief for your own son. 8:3

”It is also possible to feel satisfied after a small accomplishment, like the Unlearned Bhikshu who reached the Fourth Dhyana and claimed that he had realized sagehood. When his celestial reward ended and the signs of decay appeared, he slandered Arhatship as being subject to birth and death, and thus he fell into the Avichi Hell. 8:7

”You should pay attention. I will now explain this for you in detail.” 8:9

Ananda stood up and, with the others in the assembly who had More to Learn, bowed joyfully. They quieted themselves in order to listen to the compassionate instruction. 8:9

The Buddha told Ananda and the whole assembly, “You should know that the twelve categories of beings in this world of outflows are endowed with a wonderfully bright, fundamental enlightenment – the enlightened, perfect substance of the mind which is not different from that of the Buddhas of the ten directions. 8:10

”Due to the fault of false thinking and confusion about the truth, infatuation arises and makes your confusion all pervasive. Consequently, an emptiness appears. Worlds come into being as that confusion is ceaselessly transformed. Therefore, the lands that are not without outflows, as numerous as motes of dust throughout the ten directions, are all created as a result of confusion, dullness, and false thinking. 8:11

”You should know that the space created in your mind is like a wisp of cloud that dots the vast sky. How much smaller must all the worlds within that space be! 8:12

”If even one person among you finds the truth and returns to the source, then all of space in the ten directions is obliterated. How could the worlds within that space fail to be destroyed as well? 8:13

”When you cultivate dhyana and attain samadhi, your mind tallies with the minds of the Bodhisattvas and the great Arhats of the ten directions who are free of outflows, and you abide in a state of profound purity. 8:14

”All the kings of demons, the ghosts and spirits, and the ordinary gods see their palaces collapse for no apparent reason. The earth quakes, and all the creatures in the water, on the land, and in the air, without exception, are frightened. Yet ordinary people who are sunk in dim confusion remain unaware of these changes. 8:15

”All these beings have five kinds of spiritual powers; they lack only freedom from outflows, because they are still attached to worldly passions. How could they allow you to destroy their palaces? That is why the ghosts, spirits, celestial demons, sprites, and goblins come to disturb you when you are in samadhi. 8:17

”Although these demons possess tremendous enmity, they are in the grip of their worldly passions, while you are within wonderful enlightenment. They cannot affect you any more than a blowing wind can affect light or a knife can cut through water. You are like boiling water, while the demons are like solid ice which, in the presence of heat, soon melts away. Since they rely exclusively on spiritual powers, they are like mere guests. 8:19

”They can succeed in their destructiveness through your mind, which is the host of the five skandhas. If the host becomes confused, the guests will be able to do as they please. 8:20

”When you are in dhyana, awakened, aware, and free of delusion, their demonic deeds can do nothing to you. As the skandhas dissolve, you enter the light. All those deviant hordes depend upon dark energy. Since light can destroy darkness, they would be destroyed if they drew near you. How could they dare linger and try to disrupt your dhyana-samadhi? 8:21

”If you were not clear and aware, but were confused by the skandhas, then you, Ananda, would surely become one of the demons; you would turn into a demonic being. 8:23

”Your encounter with Matangi’s daughter was a minor incident. She cast a spell on you to make you break the Buddha’s moral precepts. Still, among the eighty thousand modes of conduct, you violated only one precept. Because your mind was pure, all was not lost. 8:23

”This would be an attempt to completely destroy your precious enlightenment. Were it to succeed, you would become like the family of a senior government official who is suddenly exiled; his family wanders, bereft and alone, with no one to pity or rescue them. 8:24

”Ananda, you should know that as a cultivator sits in the Bodhimanda, he is doing away with all thoughts. When his thoughts come to an end, there will be nothing on his mind. This state of pure clarity will stay the same whether in movement or stillness, in remembrance or forgetfulness. 8:25

”When he dwells in this place and enters samadhi, he is like a person with clear vision who finds himself in total darkness. Although his nature is wonderfully pure, his mind is not yet illuminated. This is the region of the form skandha. 8:26

”If his eyes become clear, he will then experience the ten directions as an open expanse, and the darkness will be gone. This is the end of the form skandha. He will then be able to transcend the turbidity of kalpas. Contemplating the cause of the form skandha, one sees that false thoughts of solidity are its source. 8:26

”Ananda, at this point, as the person intently investigates that wondrous brightness, the four elements will no longer function together, and soon the body will be able to transcend obstructions. This state is called ‘the pure brightness merging into the environment.’ It is a temporary state in the course of cultivation and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:27

”Further, Ananda, as the person uses his mind to intently investigate that wondrous light, the light will pervade his body. Suddenly he will be able extract intestinal worms from his own body, yet his body will remain intact and unharmed. This state is called ‘the pure light surging through one’s physical body.’ It is a temporary state in the course of intense practice, and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:30

”Further, as the person uses his mind to intently investigate inside and outside, his physical and spiritual souls, intellect, will, essence, and spirit will be able to interact with one another without affecting his body. They will take turns as host and guests. Then he may suddenly hear the Dharma being spoken in space, or perhaps he will hear esoteric truths being pronounced simultaneously throughout the ten directions. This state is called ‘the essence and souls alternately separating and uniting, and the planting of good seeds.’ It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:32

”Further, when the person’s mind becomes clear, unveiled, bright, and penetrating, an internal light will shine forth and turn everything in the ten directions into the color of Jambu-river gold. All the various species of beings will be transformed into Tathagatas. Suddenly he will see Vairochana Buddha seated upon a platform of celestial light, surrounded by a thousand Buddhas, who simultaneously appear upon lotus blossoms in a hundred million lands. This state is called ‘the mind and soul being instilled with spiritual awareness.’ When he has investigated to the point of clarity, the light of his mind will shine upon all worlds. This is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:35

”Further, as the person uses his mind to intently investigate that wondrous light, he will contemplate without pause, restraining and subduing his mind so that it does not go to extremes. Suddenly the space in the ten directions may take on the colors of the seven precious things or the colors of a hundred precious things, which simultaneously pervade everywhere without hindering one another. The blues, yellows, reds, and whites will each be clearly apparent. This state is called ‘excessively subduing the mind.’ It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:37

”Further, as the person uses his mind to investigate with clear discernment until the pure light no longer disperses, he will suddenly be able to see various things appear in a dark room at night, just as if it were daytime, while the objects that were already in the room do not disappear. This state is called ‘refining the mind and purifying the vision until one is able to see in the dark.’ It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:38

”Further, when his mind completely merges with emptiness, his four limbs will suddenly become like grass or wood, devoid of sensation even when burned by fire or cut with a knife. The burning of fire will not make his limbs hot and even when his flesh is cut, it will be like wood being whittled. This state is called ‘the merging of external states and the blending of the four elements into a uniform substance.’ It is a temporary state and does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:40

”Further, when his mind accomplishes such purity that his skill in purifying the mind has reached its ultimate, he will suddenly see the earth, the mountains, and the rivers in the ten directions turn into Buddhalands replete with the seven precious things, their light shining everywhere. He will also see Buddhas, Tathagatas, as many as the sands of the Ganges, filling all of space. He will also see pavilions and palaces that are resplendent and beautiful. He will see the hells below and the celestial palaces above, all without obstruction. This state is called ‘the gradual transformation of concentrated thoughts of fondness and loathing.’ It does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:41

”Further, as the person uses his mind to investigate what is profound and far away, he will suddenly be able to see distant places in the middle of the night. He will see city markets and community wells, streets and alleys, and relatives and friends, and he may hear their conversations. This state is called ‘having been suppressed to the utmost, the mind flies out and sees much that had been blocked from view.’ It does not indicate sagehood. If he does not think he has become a sage, then this will be a good state. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:43

”Further, as the person uses his mind to investigate to the utmost point, he may see a Good and Wise Advisor whose body undergoes changes. Within a brief interval, various transformations will occur which cannot be explained. This state is called ‘having an improper mind which is possessed by a li-ghost, a mei-ghost, or a celestial demon, and without reason speaking Dharma that fathoms wondrous truths.’ It does not indicate sagehood. If he does not think he has become a sage, then the demonic formations will subside. But if he considers himself a sage, then he will be vulnerable to the demons’ influence. 8:44

”Ananda, these ten states may occur in Dhyana as one’s mental effort interacts with the form skandha. 8:46

”Dull and confused living beings do not evaluate themselves. Encountering such situations, in their confusion they fail to recognize them and say that they have become sages, thereby uttering a great lie. They will fall into the Relentless Hells. 8:47

”In the Dharma-ending Age, after the Tathagata enters Nirvana, all of you should rely on and proclaim this teaching. Do not let the demons of the heavens have their way. Offer protection so all can realize the unsurpassed Way. 8:49

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32. 
    Chapter 8

Ananda, when the good person who is cultivating samadhi and shamatha has put an end to the form skandha, he can see the mind of all Buddhas as if seeing an image reflected in a clear mirror. 8:50

”He seems to have obtained something, but he cannot use it. In this he resembles a paralyzed person. His hands and feet are intact, his seeing and hearing are not distorted, and yet his mind has come under a deviant influence, so that he is unable to move. This is the region of the feeling skandha. 8:51

”Once the problem of paralysis subsides, his mind can then leave his body and look back upon his face. It can go or stay as it pleases without further hindrance. This is the end of the feeling skandha. This person can then transcend the turbidity of views. Contemplating the cause of the feeling skandha, one sees that false thoughts of illusory clarity are its source. 8:51

”Ananda, in this situation the good person experiences a brilliant light. As a result of the excessive internal pressure in his mind, he is suddenly overwhelmed with such boundless sadness that he looks upon even mosquitoes and gadflies as newborn children. He is filled with pity and unconsciously bursts into tears. 8:52

”This is called ‘overexertion in suppressing the mind in the course of cultivation.’ If he understands, then there is no error. This experience does not indicate sage-hood. If he realizes that and remains unconfused, then after a time it will disappear. 8:53

”But if he considers himself a sage, then a demon of sadness will enter his mind. Then, as soon as he sees someone, he will feel sad and cry uncontrollably. Lacking proper samadhi, he will certainly fall. 8:53

”Further, Ananda, in this state of samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. At that time he has a sublime vision and is overwhelmed with gratitude. In this situation, he suddenly evinces tremendous courage. His mind is bold and keen. He resolves to equal all Buddhas and says he can transcend three asamkhyeyas of eons in a single thought. 8:54

”This is called ‘being too anxious to excel in cultivation.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:56

”If he realizes that and remains unconfused, then after a time it will disappear. But if he considers himself a sage, then a demon of insanity will enter his mind. As soon as he sees someone, he will boast about himself. He will become extraordinarily haughty, to the point that he recognizes no Buddha above him and no people below him. Lacking proper samadhi, he will certainly fall. 8:56

”Further, in this state of samadhi the good person sees the disintegration of the form skandha and understands the feeling skandha. With no new realization immediately ahead of him, and having lost his former status as well, his power of wisdom weakens, and he enters an impasse in which he sees nothing to anticipate. Suddenly a feeling of tremendous monotony and thirst arises in his mind. At all times he is fixated in memories that do not disperse. He mistakes this for a sign of diligence and vigor. 8:58

”This is called ‘cultivating the mind but losing oneself due to a lack of wisdom.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:59

”But if he considers himself a sage, then a demon of memory will enter his mind. Day and night it will hold his mind suspended in one place. Lacking proper samadhi, he will certainly fall. 8:59

”Further, in this state of samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. His wisdom becomes stronger than his samadhi, and he mistakenly becomes impetuous. Cherishing the supremacy of his nature, he imagines that he is a Nishyanda (Buddha) and rests content with his minor achievement. 8:60

”This is called ‘applying the mind, but straying away from constant examination and becoming preoccupied with ideas and opinions.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:61

”But if he considers himself a sage, then a lowly demon that is easily satisfied will enter his mind. As soon as he sees someone, he will announce, ‘I have realized the unsurpassed absolute truth.’ Lacking proper samadhi, he will certainly fall. 8:61

”Further, in this state of samadhi the good person sees the disintegration of the form skandha and understands the feeling skandha. He has not yet obtained any results, and his prior state of mind has already disappeared. Surveying the two extremes, he feels that he is in great danger. Suddenly he becomes greatly distraught, as if he were seated on the Iron Bed, or as if he has taken poison. He has no wish to go on living, and he is always asking people to take his life so he can be released sooner. 8:62

”This is called ‘cultivating, but not understanding expedients.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:64

”But if he considers himself a sage, then a demon of chronic depression will enter his mind. He may take up knives and swords and cut his own flesh, happily giving up his life. Or else, driven by constant anxiety, he may flee into the wilderness and be unwilling to see people. Lacking proper samadhi, he will certainly fall. 8:64

”Further, in this state of samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. As he dwells in this purity, his mind is tranquil and at ease. Suddenly a feeling of boundless joy wells up in him. There is such bliss in his mind that he cannot contain it. 8:67

”This is called, ‘experiencing lightness and ease, but lacking the wisdom to control it.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:67

”But if he considers himself a sage, then a demon that likes happiness will enter his mind. As soon as he sees someone, he will laugh. He will sing and dance in the streets. He will say that he has already attained unobstructed liberation. Lacking proper samadhi, he will certainly fall. 8:68

”Further, in this state of samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. He says he is already satisfied. Suddenly, a feeling of unreasonable, intense self-satisfaction may arise in him. It may include pride, outrageous pride, haughty pride, overweening pride, and pride based on inferiority, all of which occur at once. In his mind, he even looks down on the Tathagatas of the ten directions, how much the more so on the lesser positions of Hearers and Those Enlightened by Conditions. 8:68

”This is called ‘viewing oneself as supreme, but lacking the wisdom to save oneself.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:69

”But if he considers himself a sage, then a demon of intense arrogance will enter his mind. He will not bow to stupas or in temples. He will destroy Sutras and images. He will say to the Danapatis, ‘These are gold, bronze, clay, or wood. The Sutras are just leaves or cloth. The flesh body is what is real and eternal, but you don’t revere it; instead you venerate clay and wood. That is totally absurd.’ Those who have deep faith in him will follow him to destroy the images or bury them. He will mislead living beings so that they fall into the Relentless Hells. Lacking proper samadhi, he will certainly fall. 8:70

”Further, in this state of samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. In his refined understanding, he awakens completely to subtle principles. Everything is in accord with his wishes. He may suddenly experience limitless lightness and ease in his mind. He may say that he has become a sage and attained great self-mastery. 8:71

”This is called ‘attaining lightness and clarity due to wisdom.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:72

”But if he considers himself a sage, then a demon that likes lightness and clarity will enter his mind. Claiming that he is already satisfied, he will not strive to make further progress. For the most part, such cultivators will become like the Unlearned Bhikshu. He will mislead living beings so that they will fall into the Avichi Hell. Lacking proper samadhi, he will certainly fall. 8:72

”Further in this state of samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. In that clear awakening, he experiences an illusory clarity. Within that, suddenly he may veer towards the view of eternal extinction, deny cause and effect, and take everything as empty. The thought of emptiness so predominates that he comes to believe that there is eternal extinction after death. 8:73

”[This is called ‘the mental state of samadhi dissolving so that one loses sight of what is right.’] If he understands, then there is no error. This experience does not indicate sagehood. 8:74

”But if he considers himself a sage, then a demon of emptiness will enter his mind. He will slander the holding of precepts, calling it a ‘Small Vehicle Dharma.’ He will say, ‘Since Bodhisattvas have awakened to emptiness, what is there to hold or violate?’ This person, in the presence of his faithful danapatis, will often drink wine, eat meat, and engage in wanton lust. The power of the demon will keep his followers from doubting or denouncing him. After the ghost has possessed him for a long time, he may consume excrement and urine, or meat and wine, claiming that all such things are empty. He will break the Buddha’s moral precepts and mislead people into committing offenses. Lacking proper samadhi, he will certainly fall. 8:75

”Further, in this state of samadhi, the good person sees the disintegration of the form skandha and understands the feeling skandha. He savors the state of illusory clarity, and it deeply enters his mind and bones. Boundless love may suddenly well forth from his mind. When that love becomes extreme, he goes insane with greed and lust. 8:77

”This is called ‘when an agreeable state of samadhi enters one’s mind, lacking the wisdom to control oneself and mistakenly engaging in lustful behavior.’ If he understands, then there is no error. This experience does not indicate sagehood. 8:77

”But if he considers himself a sage, then a demon of desire will enter his mind. He will become an outspoken advocate of lust, calling it the Way to Bodhi. He will teach his lay followers to indiscriminately engage in acts of lust, calling those who commit acts of lust his Dharma heirs. The power of spirits and ghosts in the Ending Age will enable him to attract a following of ordinary, naive people numbering one hundred, two hundred, five or six hundred, or as many as one thousand or ten thousand. When the demon becomes bored, it will leave the person’s body. Once the person’s charisma is gone, he will run afoul of the law. He will mislead living beings, so that they fall into the Relentless Hells. Lacking proper samadhi, he will certainly fall. 8:78

”Ananda, all ten of these states may occur in dhyana as one’s mental effort interacts with the feeling skandha. 8:80

”Dull and confused living beings do not evaluate themselves. Encountering such situations, in their confusion they fail to recognize them and say that they have become sages, thereby uttering a great lie. They will fall into the Relentless Hells. 8:80

”In the Dharma-ending Age, after my Nirvana, all of you should pass on the Tathagata’s teachings, so that all living beings can awaken to their meaning. Do not let the demons of the heavens have their way. Offer protection so that all can realize the unsurpassed Way. 8:81

”Ananda, when the good person who is cultivating samadhi has put an end to the feeling skandha, although he has not achieved freedom from outflows, his mind can leave his body the way a bird escapes from a cage. From within his ordinary body, he already has the potential for ascending through the Bodhisattvas’ sixty levels of sagehood. He attains the ‘body produced by intent’ and can roam freely without obstruction. 8:82

”This is like someone talking in his sleep. Although he does not know he is doing it, his words are clear, and his voice and inflection are all in order, so those who are awake can understand what he is saying. This is the region of the thinking skandha. 8:83

”If he puts an end to his stirring thoughts and rids himself of superfluous thinking, it is as if he has purged defilement from the enlightened, understanding mind. Then he is perfectly clear about the births and deaths of all categories of beings from beginning to end. This is the end of the thinking skandha. He can then transcend the turbidity of afflictions. Contemplating the cause of the thinking skandha, one sees that interconnected false thoughts are its source. 8:84

”Ananda, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves its perfect brightness, so he sharpens his concentrated thought as he greedily seeks for cleverness and skill. 8:85

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:87

”This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks cleverness and skill, he arranges a seat and speaks the Dharma. In an instant, he may appear to be a Bhikshu, enabling that person to see him as such, or he may appear as Shakra, as a woman, or as a Bhikshuni; or his body may emit light as he sleeps in a dark room. 8:93

”The good person is beguiled and fooled into thinking that the other is a Bodhisattva. He believes the other’s teachings and his mind is swayed. He breaks the Buddha’s moral precepts and covertly indulges his greedy desires. 8:95

”The other person is fond of speaking about calamities, auspicious events, and unusual changes. He may say that a Tathagata has appeared in the world at a certain place. He may speak of catastrophic fires or wars, thus frightening people into squandering their family wealth without reason. 8:96

”This is a strange ghost that in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person.s body. Then both the disciples and the teacher will get in trouble with the law. 8:98

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:100

”Further, Ananda, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves to roam about, so he lets his subtle thoughts fly out as he greedily seeks for adventure. 8:100

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:101

”This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks to roam, he arranges a seat and speaks the Dharma. His own body does not change its appearance, but those listening to the Dharma suddenly see themselves sitting on jeweled lotuses and their entire bodies transformed into clusters of purple-golden light. Each person in the audience experiences that state and feels he has obtained something unprecedented. 8:102

”The good person is beguiled and fooled into thinking the other is a Bodhisattva. Lust and laxity corrupt his mind. He breaks the Buddha’s moral precepts and covertly indulges his greedy desires. 8:103

”The other person is fond of saying that Buddhas are appearing in the world. He claims that in a certain place a certain person is actually a transformation body of a certain Buddha. Or he says that a certain person is such and such a Bodhisattva who has come to teach humankind. People who witness this are filled with admiration. Their wrong views multiply, and their Wisdom of Modes is destroyed. 8:104

”This is a drought ghost that in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. 8:105

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:106

”Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves spiritual oneness, so he clarifies his concentrated thought as he greedily seeks for union. 8:107

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:107

”This person, unaware that he is actually possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks union, he arranges a seat and speaks the Dharma. Neither his own body nor the bodies of those listening to the Dharma go through any external transformations. But he makes the minds of the listeners become ‘enlightened’ before they listen to the Dharma, so they experience changes in every thought. They may have the knowledge of past lives or the knowledge of others’ thoughts. They may see the hells or know all the good and evil events in the human realm. They may speak verses or spontaneously recite Sutras. Each person is elated and feels he has obtained something unprecedented. 8:108

”The good person is beguiled and fooled into thinking the other is a Bodhisattva. His thoughts become entangled in love. He breaks the Buddha’s moral precepts and covertly indulges his greedy desires. 8:111

”He is fond of saying that there are greater Buddhas and lesser Buddhas, earlier Buddhas and later Buddhas; that among them are true Buddhas and false Buddhas, male Buddhas and female Buddhas; and that the same is true of Bodhisattvas. When people The Shurangama258 Sutra witness this, their initial resolve is washed away, and they easily get carried away with their wrong understanding. 8:111

”This is a mei-ghost that in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. 8:112

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:113

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33. 
    Chapter 8

“Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves to know the origins of things, so he exhaustively investigates the nature of physical things and their changes from beginning to end. He intensifies the keenness of his thoughts as he greedily seeks to analyze things. 8:113

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:114

”This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks to know the origins of things, he arranges a seat and speaks the Dharma. His body has an awesome spiritual quality which subdues the seeker. He makes the minds of those gathered beside his seat spontaneously compliant, even before they have heard the Dharma. He says to all those people that the Buddha’s Nirvana, Bodhi, and Dharma-body are there before them in the form of his own physical body. He says, ‘The successive begetting of fathers and sons from generation to generation is itself the Dharma-body, which is permanent and never-ending. What you see right now are those very Buddhalands. There are no other pure dwellings or golden features.’ 8:115

”Those people believe and accept his words, forgetting their initial resolve. They offer up their lives, feeling they have obtained something unprecedented. They are all beguiled and confused into thinking he is a Bodhisattva. As they pursue his ideas, they break the Buddha’s moral precepts and covertly indulge their greedy desires. 8:117

”He is fond of saying that the eyes, ears, nose, and tongue are the Pure Land, and that the male and female organs are the true place of Bodhi and Nirvana. Ignorant people believe these filthy words. 8:118

”This is a poisonous ghost or an evil paralysis ghost that in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. 8:118

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:119

”Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves revelations from afar, so he pours all his energy into this intense investigation as he greedily seeks for imperceptible spiritual responses. 8:119

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:120

”This person, completely unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks revelations, he arranges a seat and speaks the Dharma. He briefly appears to his listeners in a body that looks a hundred or a thousand years old. They experience a defiling love for him and cannot bear to part with him. They personally act as his servants, tirelessly making the Four Kinds of Offerings to him. Each member of the assembly believes that this person is his former teacher, his original Good and Wise Advisor. They give rise to love for his Dharma and stick to him as if glued, feeling they have obtained something unprecedented. 8:121

”The good person is beguiled and fooled into thinking the other is a Bodhisattva. Attracted to the other’s thinking, he breaks the Buddha’s moral precepts and covertly indulges his greedy desires. 8:123

”He is fond of saying, ‘In a past life, in a certain incarnation, I rescued a certain person who was then my wife (or my mistress, or my brother). Now I have come to rescue you again. We will stay together and go to another world to make offerings to a certain Buddha.’ Or he may say, ‘There is a Heaven of Great Brilliance where a Buddha now dwells. It is the resting place of all Tathagatas.’ Ignorant people believe his ravings and lose their original resolve. 8:124

”This is a pestilence ghost that in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. 8:125

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:125

”Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves deep absorption, so he restrains himself with energetic diligence and likes to dwell in secluded places as he greedily seeks for peace and quiet. 8:126

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:127

”This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks seclusion, he arranges a seat and speaks the Dharma. He causes all of his listeners to think they know their karma from the past. Or he may say to someone there, ‘You haven’t died yet, but you have already become an animal.’ Then he instructs another person to step on the first person’s ‘tail’ and suddenly the first person cannot stand up. At that point, all in the assembly pour out their hearts in respect and admiration for him. If someone has a thought, the demon detects it immediately. He establishes intense ascetic practices that exceed the Buddha’s moral precepts. He slanders Bhikshus, scolds his assembly of disciples, and exposes people’s private affairs without fear of ridicule or rejection. He is fond of foretelling calamities and auspicious events, and when they come to pass, he is not wrong in the slightest. 8:127

”This is a ghost with great powers that in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:133

”Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves more knowledge and understanding, so he diligently toils at examining and probing as he greedily seeks to know past lives. 8:134

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks knowledge, he arranges a seat and speaks the Dharma. 8:135

”There in the Dharma Assembly, inexplicably, that person may obtain an enormous precious pearl. The demon may sometimes change into an animal that holds the pearl or other jewels, bamboo tablets, tallies, talismans, letters, and other unusual things in its mouth. The demon first gives the objects to the person and afterwards possesses him. Or he may fool his audience by burying the objects underground and then saying that a ‘moonlight pearl’ is illuminating the place. Thereupon the audience feels they have obtained something unique. He may eat only medicinal herbs and not partake of prepared food. Or he may eat only one sesame seed and one grain of wheat a day and still look robust. That is because he is sustained by the power of the demon. He slanders Bhikshus and scolds his assembly of disciples without fear of ridicule or rejection. 8:135

”He is fond of talking about treasure troves in other locations, or of remote and hidden places where sages and worthies of the ten directions dwell. Those who follow him often see strange and unusual people. 8:141

”This is a ghost or spirit of the mountain forests, earth, cities, rivers, and mountains that in its old age has become a demon. The person it possesses may advocate promiscuity and violate the Buddha’s precepts. He may covertly indulge in the five desires with his followers. Or he may appear to be vigorous, eating only wild plants. His behavior is erratic, and he disturbs and confuses the good person. But when the demon tires, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. 8:142

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:142

”Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves spiritual powers and all manner of transformations, so he investigates the source of transformations as he greedily seeks for spiritual powers. 8:143

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:144

”This person, truly unaware that he is possessed by a demon, also claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks spiritual powers, he arranges a seat and speaks the Dharma. The possessed person may hold fire in his hands and, grasping a portion of it, put a flame on the head of each listener in the Fourfold Assembly. The flames on top of their heads are several feet high, yet they are not hot and no one is burned. Or he may walk on water as if on dry land; or he may sit motionless in the air; or he may enter into a bottle or stay in a bag; or he may pass through window panes and walls without obstruction. Only when attacked by weapons does he feel ill at ease. He declares himself to be a Buddha and, wearing the clothing of a lay person, receives bows from Bhikshus. He slanders dhyana meditation and the moral regulations. He scolds his disciples and exposes people’s private affairs without fear of ridicule or rejection. 8:144

”He often talks about spiritual powers and self-mastery. He may cause people to see visions of Buddhalands, but they are unreal and arise merely from the ghost’s power to delude people. He praises the indulgence of lust and does not condemn lewd conduct. He uses indecent means to transmit his Dharma. 8:146

”This is a powerful nature spirit: a mountain sprite, a sea sprite, a wind sprite, a river sprite, an earth sprite, or a grass-and-tree sprite that has evolved over long ages. It may be a dragon-goblin; or a rishi who has been reborn as a goblin; or again a rishi who, having reached the end of his appointed time, should have died, but whose body does not decay and is possessed by a goblin. In its old age it has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. 8:146

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:147

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34. 
    Chapter 8

“Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves to enter cessation, so he investigates the nature of transformations as he greedily seeks for profound emptiness. 8:148

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:148

”This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks emptiness, he arranges a seat and speaks the Dharma. In the midst of the great assembly, his physical form suddenly disappears, and no one in the assembly can see him. Then out of nowhere, he abruptly reappears. He can appear and disappear at will, or he can make his body transparent like crystal. From his hands and feet he releases the fragrance of sandalwood, or his excrement and urine may be sweet as thick rock candy. He slanders the precepts and is contemptuous of those who have left the home life. 8:148

”He often says that there is no cause and no effect, that once we die, we are gone forever, that there is no afterlife, and that there are no ordinary people and no sages. Although he has obtained a state of empty stillness, he covertly indulges his greedy desires. Those who give in to his lust also adopt his views of emptiness and deny cause and effect. 8:150

”This is an essence that was created during an eclipse of the sun or moon. Having fallen on gold, jade, a rare fungus, a unicorn, a phoenix, a tortoise, or a crane, the essence endowed it with life, so that it did not die for thousands or tens of thousands of years and eventually became a spirit. It was then born into this land and in its old age has become a demon. It disturbs and confuses the good person. But when it tires of doing so, it will leave the other person’s body. Then both the disciples and the teacher will get in trouble with the law. 8:150

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:154

”Further, in the unhindered clarity and wonder that ensues after the feeling skandha is gone, this good person is untroubled by any deviant mental state and experiences perfect, bright concentration. Within samadhi, his mind craves long life, so he toils at investigating its subtleties as he greedily seeks for immortality. He wishes to cast aside the birth and death of the body, and suddenly he hopes to end the birth and death of thoughts as well, so that he can abide forever in a subtle form. 8:154

”At that time a demon from the heavens seizes the opportunity it has been waiting for. Its spirit possesses another person and uses him as a mouthpiece to expound the Sutras and the Dharma. 8:156

”This person, unaware that he is possessed by a demon, claims he has reached unsurpassed Nirvana. When he comes to see that good person who seeks long life, he arranges a seat and speaks the Dharma. He is fond of saying that he can go places and come back without hindrance, perhaps traveling ten thousand miles and returning in the twinkling of an eye. He can also bring things back from wherever he goes. Or he may tell someone to walk from one end of the room to the other, a distance of just a few paces. Then even if the person walked fast for years, he could not reach the wall. Therefore people believe in the possessed person and mistake him for a Buddha. 8:156

”He often says, ‘All beings in the ten directions are my children. I gave birth to all Buddhas. I created the world. I am the original Buddha. I created this world naturally, not due to cultivation.’ 8:157

”This may be a chamunda sent from the retinue of the demon in the Heaven of Sovereignty, or a youthful pishacha from the Heaven of the Four Kings that has not yet brought forth the resolve. It takes advantage of the person’s luminous clarity and devours his essence and energy. Or perhaps without having to rely on a teacher, the cultivator personally sees a being that tells him, ‘I am a Vajra Spirit who has come to give you long life.’ Or the being transforms itself into a beautiful woman and engages him in frenzied lust, so that within a year his vitality is exhausted. He talks to himself; and to anyone listening he sounds like a goblin. The people around him do not realize what is happening. In most cases such a person will get in trouble with the law. But before he is punished, he will die from depletion. The demon disturbs and confuses the person to the point of death. 8:158

”You should be aware of this in advance and not get caught up in the cycle of transmigration. If you are confused and do not understand, you will fall into the Relentless Hells. 8:162

”Ananda, you should know that in the Dharma-ending Age, these ten kinds of demons may leave the home-life to cultivate the Way within my Dharma. They may possess other people, or they may manifest themselves in various forms. All of them will claim that they have already accomplished Proper and Pervasive Knowledge and Awareness. 8:163

”They praise lust and break the Buddha’s moral precepts. The evil demonic teachers and their demonic disciples that I just discussed transmit their teaching through licentious activity. Such deviant spirits take over cultivators’ minds, and after as few as nine lives or as many as a hundred generations, they turn true practitioners entirely into followers of demons. 8:166

”When their lives are over, they are bound to end up as one of the demonic hordes. They will lose their proper and pervasive knowledge and fall into the Relentless Hells. 8:168

”You need not enter Nirvana yet. Although you are completing your attainment to the level beyond learning, hold nonetheless to your vows to enter the Dharma-ending Age. Bring forth great compassion to rescue and take across living beings who have proper minds and deep faith. Do not let them become possessed by demons. Help them instead to attain proper knowledge and views. I have already rescued you from birth and death. By venerating the Buddha’s words, you will be repaying the Buddha’s kindness. 8:168

”Ananda, all ten of these states may occur in dhyana as one’s mental effort interacts with the thinking skandha. 8:170

”Dull and confused living beings do not evaluate themselves. Encountering such situations, in their confusion they fail to recognize them and say that they have become sages, thereby uttering a great lie. They will fall into the Relentless Hells. 8:171

”In the Dharma-ending Age, after my Nirvana, all of you should pass on the Tathagata’s teachings, so that all living beings can awaken to their meaning. Do not let the demons of the heavens have their way. Offer protection so that all can realize the unsurpassed Way. 8:172

”Ananda, when the good person who is cultivating samadhi has put an end to the thinking skandha, he is ordinarily free of dreaming and idle thinking, so he stays the same whether in wakefulness or in sleep. His mind is aware, clear, empty, and still, like a cloudless sky, devoid of any coarse sense-impressions. He contemplates everything in the world – the mountains, the rivers, and the earth – as reflections in a mirror, appearing without attachment and vanishing without any trace; they are simply received and reflected. He does away with all his old habits, and only the essential truth remains. 8:174

”From this point on, as the origin of production and destruction is exposed, he will completely see all the twelve categories of living beings in the ten directions. Although he has not fathomed the source of their individual lives, he will see that they share a common basis of life, which appears as a mirage – shimmering and fluctuating – and is the ultimate, pivotal point of the illusory faculties and sense objects. This is the region of the formations skandha. 8:179

”Once the basic nature of this shimmering fluctuation returns to its original clarity, his habits will cease, like waves subsiding to become clear, calm water. This is the end of the formations skandha. This person will then be able to transcend the turbidity of living beings. Contemplating the cause of the formations skandha, one sees that subtle and hidden false thoughts are its source. 8:180

”Ananda, you should know that when the good person has obtained proper knowledge in his practice of shamatha, his mind is unmoving, clear, and proper, and it cannot be disturbed by the ten kinds of demons from the heavens. He is now able to intently and thoroughly investigate the origin of all categories of beings. As the origin of each category becomes apparent, he can contemplate the source of the subtle, fleeting, and pervasive fluctuation. But if he begins to speculate on that pervasive source, he could fall into error with two theories of the absence of cause. 8:181

”First perhaps this person sees no cause for the origin of life. Why? Since he has completely destroyed the mechanism of production, he can, by means of the eight hundred merits of the eye organ, see all beings in the swirling flow of karma during eighty thousand eons, dying in one place and being reborn in another as they undergo transmigration. But he cannot see beyond eighty thousand eons. 8:182

”Therefore, he concludes that for the last eighty thousand eons living beings in the ten directions of this and other worlds have come into being without any cause. 8:183

”Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. 8:184

”Second, perhaps this person sees no cause for the end of life. And why? Since he perceives the origin of life, he believes that people are always born as people and birds are always born as birds; that crows have always been black and swans have always been white; that humans and gods have always stood upright and animals have always walked on four legs; that whiteness does not come from being washed and blackness does not come from being dyed; and that there have never been nor will there be any changes for eighty thousand eons. 8:184

”He says, ‘As I now examine to the end of this life, I find the same holds true. In fact, I have never seen Bodhi, so how can there be such a thing as the attainment of Bodhi? You should now realize that there is no cause for the existence of any phenomena.’ 8:188

”Because of this speculation, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. 8:190

”This is the first external teaching, which postulates the absence of cause. 8:190

”Ananda, in his practice of samadhi, the good person’s mind is unmoving, clear, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on its pervasive constancy, he could fall into error with four theories of pervasive permanence. 8:190

”First, as this person thoroughly investigates the mind and its states, he may conclude that both are causeless. Through his cultivation, he knows that in twenty thousand eons, as beings in the ten directions undergo endless rounds of birth and death, they are never annihilated. Therefore, he speculates that the mind and its states are permanent. 8:191

”Second, as this person thoroughly investigates the source of the four elements, he may conclude that they are permanent in nature. Through his cultivation, he knows that in forty thousand eons, as living beings in the ten directions undergo births and deaths, their substances exist permanently and are never annihilated. Therefore, he speculates that this situation is permanent. 8:192

”Third, as this person thoroughly investigates the sixth sense faculty, the manas, and the consciousness that grasps and receives, he concludes that the origin of mind, intellect, and consciousness is permanent. Through his cultivation, he knows that in eighty thousand eons, as all living beings in the ten directions revolve in transmigration, this origin is never destroyed and exists permanently. Investigating this undestroyed origin, he speculates that it is permanent. 8:193

”Fourth, since this person has ended the source of thoughts, there is no more reason for them to arise. In the state of flowing, halting, and turning, the thinking mind – which was the cause of production and destruction – has now ceased forever, and so he naturally thinks that this is a state of non-production and non-destruction. As a result of such reasoning, he speculates that this state is permanent. 8:194

”Because of these speculations of permanence, he will lose proper and pervasive knowledge, fall into externalism, and become confused about the Bodhi nature. This is the second external teaching, which postulates pervasive permanence. 8:194

”Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate about self and others, he could fall into error with theories of partial impermanence and partial permanence based on four distorted views. 8:195

”First, as this person contemplates the wonderfully bright mind pervading the ten directions, he concludes that this state of profound stillness is the ultimate spiritual self. Then he speculates, ‘My spiritual self, which is settled, bright and unmoving, pervades the ten directions. All living beings are within my mind, and there they are born and die by themselves. Therefore, my mind is permanent while those who undergo birth and death there are truly impermanent.’ 8:196

”Second, instead of contemplating his own mind, this person contemplates in the ten directions worlds as many as the Ganges’ sands. He regards as ultimately impermanent those worlds that are in eons of decay, and as ultimately permanent those that are not in eons of decay. 8:197

”Third, this person closely examines his own mind and finds it to be subtle and mysterious, like fine motes of dust swirling in the ten directions, unchanging in nature. And yet it can cause his body to be born and then to die. He regards that indestructible nature as his permanent intrinsic nature, and that which undergoes birth and death and flows forth from him as impermanent. 8:197

”Fourth, knowing that the skandha of thinking has ended and seeing the flowing of the skandha of formations, this person speculates that the continuous flow of the skandha of formations is permanent, and that the skandhas of form, feeling, and thinking which have already ended are impermanent. 8:198

”Because of these speculations of impermanence and permanence, he will fall into externalism and become confused about the Bodhi nature. This is the third external teaching, which postulates partial permanence. 8:199

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35. 
    Chapter 8

“Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate about the making of certain distinctions, he could fall into error with four theories of finiteness. 8:199

”First, this person speculates that the origin of life flows and functions ceaselessly. He judges that the past and the future are finite and that the continuity of the mind is infinite. 8:200

”Second, as this person contemplates an interval of eighty thousand eons, he can see living beings; but earlier than eighty thousand eons is a time of stillness in which he cannot hear or see anything. He regards as infinite that time in which nothing is heard or seen, and as finite that interval in which living beings are seen to exist. 8:202

”Third, this person speculates that his own pervasive knowledge is infinite and that all other people appear within his awareness. And yet, since he himself has never perceived the nature of their awareness, he says they have not obtained an infinite mind, but have only a finite one. 8:203

”Fourth, this person thoroughly investigates the formations skandha to the point that it becomes empty. Based on what he sees, in his mind he speculates that each and every living being, in its given body, is half living and half dead. From this he concludes that everything in the world is half finite and half infinite. 8:204

”Because of these speculations about the finite and the infinite, he will fall into externalism and become confused about the Bodhi nature. This is the fourth external teaching, which postulates finiteness. 8:204

”Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on what he knows and sees, he could fall into error with four distorted, false theories, which are total speculation based on the sophistry of immortality. 8:205

”First, this person contemplates the source of transformations. Seeing the movement and flow, he says there is change. Seeing the continuity, he says there is constancy. Where he can perceive something, he says there is production. Where he cannot perceive anything, he says there is destruction. He says that the unbroken continuity of causes is increasing and that the pauses within the continuity are decreasing. He says that the arising of all things is existence and that the perishing of all things is nonexistence. The light of reason shows that his application of mind has led to inconsistent views. If someone comes to seek the Dharma, asking about its meaning, he replies, ‘I am both alive and dead, both existent and nonexistent, both increasing and decreasing.’ He always speaks in a confusing way, causing that person to forget what he was going to say. 8:208

”Second, this person attentively contemplates his mind and finds that everything is nonexistent. He has a realization based on nonexistence. When anyone comes to ask him questions, he replies with only one word. He only says ‘No.’ Aside from saying ‘no,’ he does not speak. 8:210

”Third, this person attentively contemplates his mind and finds that everything is existent. He has a realization based on existence. When anyone comes to ask him questions, he replies with only one word. He only says ‘Yes.’ Aside from saying ‘yes,’ he does not speak. 8:211

”Fourth, this person perceives both existence and nonexistence. Experiencing this branching, his mind becomes confused. When anyone comes to ask questions, he tells them, ‘Existence is also nonexistence. But within nonexistence there is no existence.’ It is all sophistry and does not stand up under scrutiny. 8:213

”Because of these speculations, which are empty sophistries, he will fall into externalism and become confused about the Bodhi nature. This is the fifth external teaching, which postulates four distorted, false theories that are total speculation based on the sophistry of immortality. 8:214

”Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on the endless flow, he could fall into error with the confused idea that forms exist after death. 8:217

”He may strongly identify with his body and say that form is himself; or he may see himself as perfectly encompassing all worlds and say that he contains form; or he may perceive all external conditions as contingent upon himself and say that form belongs to him; or he may decide that he relies on the continuity of the formations skandha and say that he is within form. 8:218

”In all of these speculations, he says that forms exist after death. Expanding the idea, he comes up with sixteen cases of the existence of forms. 8:218

”Then he may speculate that afflictions are always afflictions, and Bodhi is always Bodhi, and the two exist side by side without contradicting each other. 8:219

”Because of these speculations about what exists after death, he will fall into externalism and become confused about the Bodhi nature. This is the sixth external teaching, which postulates confused theories of the existence of forms after death in the realm of the five skandhas. 8:220

”Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper, and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on the skandhas of form, feeling, and thinking, which have already ended, he could fall into error with the confused idea that forms do not exist after death. 8:220

”Seeing that his form is gone, his physical shape seems to lack a cause. As he contemplates the absence of thought, there is nothing to which his mind can become attached. Knowing that his feelings are gone, he has no further involvements. Those skandhas have vanished. Although there is still some coming into being, there is no feeling or thought, and he concludes that he is like grass or wood. 8:221

”Since those qualities do not exist at present how can there be any existence of forms after death? Because of his examinations and comparisons, he decides that after death there is no existence. Expanding the idea, he comes up with eight cases of the nonexistence of forms. 8:222

”From that, he may speculate that Nirvana and cause and effect are all empty, that they are mere names and ultimately do not exist. 8:223

”Because of those speculations that forms do not exist after death, he will fall into externalism and become confused about the Bodhi nature. This is the seventh external teaching, which postulates confused theories of the nonexistence of forms after death in the realm of the five skandhas. 8:223

”Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. In this state where the skandha of formations remains, but the skandhas of feeling and thinking are gone, if he begins to speculate that there is both existence and nonexistence, thus contradicting himself, he could fall into error with confused theories that deny both existence and nonexistence after death. 8:224

”Regarding form, feeling, and thinking, he sees that existence is not really existence. Within the flow of the formations skandha, he sees that nonexistence is not really nonexistence. 8:225

”Considering back and forth in this way, he thoroughly investigates the realms of these skandhas and derives an eightfold negation of forms. No matter which skandha is mentioned, he says that after death, it neither exists nor does not exist. 8:225

”Further, because he speculates that all formations are changing in nature, an ‘insight’ flashes through his mind, leading him to deny both existence and nonexistence. He cannot determine what is unreal and what is real. 8:226

”Because of these speculations that deny both existence and nonexistence after death, the future is murky to him and he cannot say anything about it. Therefore, he will fall into externalism and become confused about the Bodhi nature. This is the eighth external teaching, which postulates confused theories that deny both existence and nonexistence after death in the realm of the five skandhas. 8:227

”Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate that there is no existence after death, he could fall into error with seven theories of the cessation of existence. 8:227

”He may speculate that the body will cease to exist or that when desire has ended, there is cessation of existence; or that after suffering has ended, there is cessation of existence; or that when bliss reaches an ultimate point, there is cessation of existence; or that when renunciation reaches an ultimate point there is cessation of existence. 8:228

”Considering back and forth in this way, he exhaustively investigates the limits of the seven states and sees that they have already ceased to be and will not exist again. 8:231

”Because of these speculations that existence ceases after death, he will fall into externalism and become confused about the Bodhi nature. This is the ninth external teaching, which postulates confused theories of the cessation of existence after death in the realm of the five skandhas. 8:231

”Further, in his practice of samadhi, the good person’s mind is firm, unmoving, and proper and can no longer be disturbed by demons. He can thoroughly investigate the origin of all categories of beings and contemplate the source of the subtle, fleeting, and constant fluctuation. But if he begins to speculate on existence after death, he could fall into error with five theories of Nirvana. 8:232

”He may consider the heavens of the Desire Realm a true refuge, because he contemplates their extensive brightness and longs for it; or he may take refuge in the First Dhyana, because there his nature is free from worry; or he may take refuge in the Second Dhyana, because there his mind is free from suffering; or he may take refuge in the Third Dhyana, because he delights in its extreme joy; or he may take refuge in the Fourth Dhyana, reasoning that suffering and bliss are both ended there and that he will no longer undergo transmigration. 8:232

”These heavens are subject to outflows, but in his confusion he thinks that they are unconditioned; and he takes these five states of tranquility to be refuges of supreme purity. Considering back and forth in this way, he decides that these five states are ultimate. 8:234

”Because of these speculations about five kinds of immediate Nirvana, he will fall into externalism and become confused about the Bodhi nature. This is the tenth external teaching, which postulates confused theories of five kinds of immediate Nirvana in the realm of the five skandhas. 8:234

”Ananda, all ten of these crazy explanations may occur in dhyana as one’s mental effort interacts with the formations skandha. That is why these ‘insights’ appear. 8:235

”Dull and confused living beings do not evaluate themselves. Encountering such situations, they mistake their confusion for understanding and say that they have become sages, thereby uttering a great lie. They will fall into the Relentless Hells. 8:235

”After my Nirvana, all of you should pass on the Tathagata’s teachings, transmitting and revealing them to those in the Dharma-ending Age, so that living beings everywhere can awaken to these truths. Do not let demons arise in their minds and cause them to commit grave offenses. Offer protection so that wrong views will be eradicated. 8:236

”Teach them to awaken to true principles in body and mind, so that they do not stray off the Unsurpassed Path. Do not let them aspire to and be content with small attainments. You should become kings of great enlightenment and serve as guides of purity. 8:236

”Ananda, when that good person, in cultivating samadhi, has put an end to the formations skandha, the subtle, fleeting fluctuations – the deep, imperceptible, pivotal source and the common foundation from which all life in the world springs – are suddenly obliterated. In the submerged network of the retributive karma of the pudgala, the karmic resonances are interrupted. 8:238

”There is about to be a great illumination in the sky of Nirvana. It is like gazing east at the cock’s final crow to see the light of dawn. The six sense faculties are empty and still; there is no further racing about. Inside and outside there is a profound brightness. He enters without entering. Fathoming the source of life of the twelve categories of beings throughout the ten directions, he can contemplate that source without being drawn into any of the categories. He has become identical with the realms of the ten directions. The light does not fade, and what was hidden before is now revealed. This is the region of the consciousness skandha. 8:239

”If he has become identical with the beckoning masses, he may obliterate the individuality of the six gates and succeed in uniting and opening them. Seeing and hearing become linked so that they function interchangeably and purely. The worlds of the ten directions and his own body and mind are as bright and transparent as Vaidurya. This is the end of the consciousness skandha. This person can then transcend the turbidity of life spans. Contemplating the cause of the consciousness skandha, one sees that the negation of existence and the negation of nonexistence are both unreal, and that upside-down false thoughts are its source. 8:241

”Ananda, you should know that the good person has thoroughly seen the formations skandha as empty, and he must return consciousness to the source. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:242

”He can cause the individual sense faculties of his body to unite and open. He also has a pervasive awareness of all the categories of beings in the ten directions. Since his awareness is pervasive, he can enter the perfect source. But if he regards what he is returning to as the cause of true permanence and interprets this as a supreme state, he will fall into the error of holding to that cause. Kapila the Sankhyan, with his theory of returning to the Truth of the Unmanifest, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:243

”This is the first state, in which he concludes that there is a place to which to return, based on the idea that there is something to attain. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of externalism. 8:246

”Further, Ananda, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:246

”He may regard that to which he is returning as his own body and may see all beings in the twelve categories throughout space as flowing forth from his body. If he interprets this as a supreme state, he will fall into the error of maintaining that he has an ability which he does not really have. Maheshvara, who manifests his boundless body, will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:247

”This is the second state, in which he draws conclusions about the workings of an ability based on idea that he has such an ability. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for being born in the Heaven of Great Pride where the self is considered all-pervading and perfect. 8:249

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:250

”If he regards what he is returning to as a refuge, he will suspect that his body and mind come forth from there, and that all things throughout space in the ten directions arise from there as well. He will explain that place from which all things issue forth is the truly permanent body, which is not subject to production and destruction. While still within production and destruction, he prematurely reckons that he abides in permanence. Since he is deluded about non-production, he is also confused about production and destruction. He is sunk in confusion. If he interprets this as a supreme state, he will fall into the error of taking what is not permanent to be permanent. He will speculate that the Sovereign God (Ishvaradeva) is his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:250

”This is the third state, in which he makes a false speculation based on the idea that there is a refuge. He strays far from perfect penetration and turns his back on the City of Nirvana thus sowing the seeds of an distorted view of perfection. 8:252

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:252

”Based on his idea that there is universal awareness, he formulates a theory that all the plants in the ten directions are sentient, not different from human beings. He claims that plants can become people, and that when people die they again become plants in the ten directions. If he considers this idea of unrestricted, universal awareness to be supreme, he will fall into the error of maintaining that what is not aware has awareness. Vasishtha and Sainika, who maintained the idea of comprehensive awareness, will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:253

”This is the fourth state, in which he draws an erroneous conclusion based on the idea that there is a universal awareness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of awareness. 8:254

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:255

”If he has attained versatility in the perfect fusion and interchangeable functioning of the sense faculties, he may speculate that all things arise from these perfect transformations. He then seeks the light of fire, delights in the purity of water, loves the wind’s circuitous flow, and contemplates the accomplishments of the earth. He reveres and serves them all. He takes these mundane elements to be a fundamental cause and considers them to be everlasting. He will then fall into the error of taking what is not production to be production. Kashyapa and the Brahmans who seek to transcend birth and death by diligently serving fire and worshipping water will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:256

”This is the fifth state, in which he confusedly pursues the elements, setting up a false cause that leads to false aspirations based on speculations about his attachment to worship. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of a distorted view of transformation. 8:258

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:258

”He may speculate that there is an emptiness within the perfect brightness, and based on that he denies the myriad transformations, taking their eternal cessation as his refuge. If he interprets this as a supreme state, he will fall into the error of taking what is not a refuge to be a refuge. Those abiding in the shunyata of the Heaven of [Neither Thought nor] Non-Thought will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:259

”This is the sixth state, in which he realizes a state of voidness based on the idea of emptiness within the perfect brightness. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds of annihilationism. 8:260

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:260

”In the state of what seems to be perfect permanence, he may bolster his body, hoping to live for a long time in that subtle and perfect condition without dying. If he interprets this as a supreme state, he will fall into the error of being greedy for something unattainable. Asita and those who seek long life will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:261

”This is the seventh state, in which he sets up the false cause of bolstering and aspires to permanent worldly existence, based on his attachment to the life-source. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for false thoughts of lengthening life. 8:262

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:262

”As he contemplates the interconnection of all lives, he wants to hang on to worldly enjoyments and is afraid they will come to an end. Caught up in this thought, he will, by the power of transformation, seat himself in a lotus flower palace, conjure up an abundance of the seven precious things, increase his retinue of beautiful women, and indulge his mind. If he interprets this as a supreme state, he will fall into the error of taking what is not the truth to be the truth. Vignakara will become his companion. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:263

”This is the eighth state, in which he decides to indulge in worldly enjoyments, based on his wrong thinking. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for becoming a demon of the heavens. 8:264

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:264

”In his understanding of life, he distinguishes the subtle and the coarse and determines the true and the false. But he only seeks a response in the mutual repayment of cause and effect, and he turns his back on the Way of Purity. In the practice of seeing suffering, eliminating accumulation, realizing cessation, and cultivating the Way, he dwells in cessation and stops there, making no further progress. If he interprets this as a supreme state, he will fall and become a fixed-nature Hearer. Unlearned Sanghans and those of overweening pride will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:265

”This is the ninth state, in which he aspires toward the fruition of cessation, based on perfecting the mind that seeks responses. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for becoming enmeshed in emptiness. 8:266

”Further, the good person has thoroughly seen the formations skandha as empty. He has ended production and destruction, but he has not yet perfected the subtle wonder of ultimate serenity. 8:267

”In that perfectly fused, pure, bright enlightenment, as he investigates the profound wonder, he may take it to be Nirvana and fail to make further progress. If he interprets this as a supreme state, he will fall and become a fixed-nature Pratyeka. Those Enlightened by Conditions and Solitarily Enlightened Ones who do not turn their minds to the Great Vehicle will become his companions. Confused about the Bodhi of the Buddhas, he will lose his knowledge and understanding. 8:267

”This is the tenth state, in which he realizes a profound brightness based on fusing the mind with perfect enlightenment. He strays far from perfect penetration and turns his back on the City of Nirvana, thus sowing the seeds for being unable to surpass his attachment to the brightness of perfect enlightenment. 8:268

”Ananda, these ten states of dhyana are due to crazy explanations on the path of cultivation. Relying on them, the cultivator becomes confused and claims to have attained complete realization before actually having done so. All these states are the result of interactions between the consciousness skandha and his mental efforts. 8:269

”Dull and confused living beings do not evaluate themselves. Encountering such situations, their minds are confused by their individual likings and past habits, so they stop to rest in what they take to be the ultimate refuge. They claim to have perfected unsurpassed Bodhi, thus uttering a great lie. After their karmic retribution as externalists and deviant demons comes to an end, they will fall into the Relentless Hells. The Hearers and Those Enlightened by Conditions cannot make further progress. 8:273

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36. 
    Chapter 8

All of you should cherish the resolve to sustain the Way of the Tathagata. After my Nirvana, transmit this Dharma-door to those in the Dharma-ending Age, universally causing living beings to awaken to its meaning. Do not let the demons of views cause them to create their own grave offenses and fall. Protect, comfort, and compassionately rescue them and dispel evil conditions. Enable them to enter the Buddhas’ knowledge and understanding with body and mind so that from the beginning to the final accomplishment they never go astray. 8:275

”It is by relying on this Dharma-door that the Tathagatas of the past, as many as fine motes of dust in eons as many as the Ganges’ sands, have enlightened their minds and attained the Unsurpassed Way. 8:277

”When the consciousness skandha ends, your present sense faculties will function interchangeably. Within that interchangeable functioning, you will be able to enter the Bodhisattvas’ Vajra Dry Wisdom. In your perfect, bright, pure mind, there will be a transformation. 8:278

”It will be like pure Vaidurya that contains a precious moon, and in that way you will transcend the Ten Faiths, the Ten Dwellings, the Ten Practices, the Ten Transferences, the Four Additional Practices, the Vajra-like Ten Grounds of a Bodhisattva’s practice, and the perfect brightness of Equal Enlightenment. 8:279

”You will enter the Tathagata’s sea of wondrous adornments, perfect the cultivation of Bodhi, and return to the state of non-attainment. 8:279

”These are subtle demonic states that all Buddhas, World Honored Ones, of the past, discerned with their enlightened clarity while in the state of shamatha and vipashyana. 8:280

”If you can recognize a demonic state when it appears and wash away the filth in your mind, you will not develop wrong views. 8:282

”The demons of the skandhas will melt away, and the demons from the heavens will be destroyed. The mighty ghosts and spirits will lose their wits and flee. And the li, mei, and wang liang will not dare to show themselves again. 8:283

”You will directly arrive at Bodhi without the slightest weariness, progressing from lower positions to Great Nirvana without becoming confused or discouraged. 8:283

”If there are beings in the Dharma-ending Age who delight in cultivating samadhi, but who are stupid and dull, who fail to recognize the importance of dhyana, or who have not heard the Dharma spoken, you should be concerned lest they get caught up in deviant ways. You should single-mindedly exhort them to uphold the Dharani Mantra of the Buddha’s Summit. If they cannot recite it from memory, they should have it written out and place it in the meditation hall or wear it on their person. Then none of the demons will be able to disturb them. 8:284

”You should revere this final paradigm of ultimate cultivation and progress of the Tathagatas of the ten directions.” 8:286

Ananda then arose from his seat. Having heard the Buddha’s instruction, he bowed and respectfully upheld it, remembering every word and forgetting none. Then once more in the great assembly he spoke to the Buddha, “The Buddha has told us that in the manifestation of the five skandhas, there are five kinds of falseness that come from our own thinking minds. We have never before been blessed with such subtle and wonderful instructions as the Tathagata has now given. 8:287

”Further, are these five skandhas destroyed all at the same time, or are they extinguished in sequence? What are the boundaries of these five layers? 8:289

”We only hope the Tathagata, out of great compassion, will explain this in order to purify the eyes and illuminate the minds of those in the great assembly, and in order to serve as eyes for living beings of the future.” 8:289

The Buddha told Ananda, “The essential, true, wonderful brightness and perfect purity of basic enlightenment does not admit birth and death, nor any mundane defilements, nor even empty space itself. All these are brought forth because of false thinking. 8:290

”The source of basic enlightenment, which is wonderfully bright, true, and pure, falsely gives rise to the material world, just as Yajnadatta became confused about his head when he saw his own reflection. 8:292

”The falseness basically has no cause, but in your false thinking, you set up causes and conditions. But those who are confused about the principle of causes and conditions call it spontaneity. Even empty space is an illusory creation; how much the more so are causes and conditions and spontaneity, which are mere speculations made by the false minds of living beings. 8:295

”Ananda, if you perceive the arising of falseness, you can speak of the causes and conditions of that falseness. But if the falseness has no source, you will have to say that the causes and conditions of that falseness basically have no source. How much the more is this the case for those who fail to understand this and advocate spontaneity. 8:297

”Therefore, the Tathagata has explained to you that the fundamental cause of all five skandhas is false thinking. 8:298

”Your body’s initial cause was a thought on the part of your parents. But if you had not entertained any thought in your own mind, you would not have been born. Life is perpetuated by means of thought. 8:300

”As I have said before, when you call to mind the taste of vinegar, your mouth waters. When you think of walking along a precipice, the soles of your feet tingle. Since the precipice doesn’t exist and there isn’t any vinegar, how could your mouth water at the mere mention of vinegar, if it were not the case that your body originated from falseness? 8:301

”Therefore, you should know that your present physical body is brought about by the first kind of false thinking, which is characterized by solidity. 8:303

”As described earlier, merely thinking about a high place can cause your body to tingle and ache. 8:303

”Due to that cause, feelings arise and affect your body, so that at present you pursue pleasant feelings and are repelled by unpleasant feelings. These two kinds of feelings that compel you are brought about by the second kind of false thinking, which is characterized by illusory clarity. 8:305

”Once your thoughts arise, they can control your body. Since your body is not the same as your thoughts, why is it that your body follows your thoughts and engages in every sort of grasping at objects? A thought arises, and the body grasps at things in response to the thought. 8:305

”When you are awake, your mind thinks. When you are asleep, you dream. Thus your thinking is stirred to perceive false situations. This is the third kind of false thinking, which is characterized by interconnectedness. 8:307

”The metabolic processes never stop; they progress through subtle changes: your nails and hair grow, your energy wanes, and your skin becomes wrinkled. These processes continue day and night, and yet you never wake up to them. 8:308

”If these things aren’t part of you, Ananda, then why does your body keep changing? And if they are really part of you, then why aren’t you aware of them? 8:309

”Your formations skandha continues in thought after thought without cease. It is the fourth kind of false thinking, which is subtle and hidden. 8:310

”Finally, if your pure, bright, clear, and unmoving state is permanent, then there should be no seeing, hearing, awareness, or knowing in your body. If it is genuinely pure and true, it should not contain habits or falseness. 8:310

”How does it happen, then, that having seen some unusual thing in the past, you eventually forget it over time, until neither memory nor forgetfulness of it remain; but then later, upon suddenly seeing that unusual thing again, you remember it clearly from before without forgetting a single detail? How can you keep track of the permeation that goes on in thought after thought in this pure, clear, and unmoving consciousness? 8:311

”Ananda, you should know that this state of clarity is not real. It is like rapidly flowing water that appears to be still on the surface. Due to its speed you cannot perceive the flow, but that does not mean it is not flowing. If this were not the source of thinking, then how could one be subject to false habits? 8:312

”If you do not open and unite your six sense faculties so that they function interchangeably, this false thinking will never cease. 8:313

“That’s why your seeing, hearing, awareness, and knowing are presently strung together by subtle habits, so that within the profound clarity, existence and nonexistence are both unreal. This is the fifth kind of upside-down, minutely subtle thinking. 8:313

”Ananda, these five skandhas of reception develop with five kinds of false thinking. 8:314

”You also wanted to know the depth and scope of each realm. Form and emptiness are the boundaries of form. Contact and separation are the boundaries of feeling. Remembering and forgetting are the boundaries of thinking. Destruction and production are the boundaries of formations. Deep purity entering to unite with deep purity belongs to the boundaries of consciousness. 8:314

”At their source, these five skandhas arise in layers. Their arising is due to consciousness, while their cessation begins with the elimination of form. 8:315

”You may have a sudden awakening to the principle, at which point they all simultaneously vanish. But in terms of the specifics, they are eliminated not all at once, but in sequence. 8:315

”I have already shown you the knots tied in the Karpasa cloth. What is it that you do not understand, that causes you to ask about it again? 8:317

”You should gain a thorough understanding of the origin of this false thinking and then transmit your understanding to cultivators in the future Dharma-ending Age. Let them recognize this falseness and naturally give rise to deep disdain for it. Let them know of Nirvana so that they will not linger in the Triple Realm. 8:317

”Ananda, suppose someone were to fill up all the space in the ten directions with the seven precious things and then present them as an offering to Buddhas as numerous as motes of dust, with his mind set on serving and making offerings to them in thought after thought. Do you think this person would reap many blessings from making such an offering to the Buddhas?” 8:320

Ananda answered, “Since space is limitless, the precious things would be boundless. In the past, someone gave the Buddha seven coins and consequently was reborn as a Wheel-turning King in his next life. As to this person who now fills up all of space and all the Buddhalands with an offering of precious things that could not be reckoned through endless eons, how could there be a limit to his blessings?” 8:321

The Buddha told Ananda, “All Buddhas, Tathagatas, speak words which are not false. There might be another person who had personally committed the four major offenses and the ten parajikas so that, in an instant he would have to pass through the Avichi Hells in this world and other worlds, until he had passed through all the Relentless Hells in the ten directions without exception. 8:322

”And yet if he could explain this Dharma-door for just the space of a thought to those in the Dharma-ending Age who have not yet studied it, his obstacles from offenses would be eradicated in response to that thought, and all the hells where he was to undergo suffering would become lands of peace and bliss. 8:322

”The blessings he would obtain would surpass those of the person previously mentioned by hundreds of thousands of millions of billions of times, indeed by so many times that no calculations or analogies could express it. 8:323

”Ananda, if living beings are able to recite this Sutra and uphold this mantra, I could not describe in endless eons how great the benefits will be. Rely on the teaching I have spoken. Cultivate in accord with it, and you will directly realize Bodhi without encountering demonic karma.” 8:324

When the Buddha finished speaking this Sutra, the Bhikshus, Bhikshunis, Upasakas, Upasikas, and all the gods, humans, and asuras in this world, as well as all the Bodhisattvas, those of the Two Vehicles, sages, immortals, and pure youths in other directions, and the mighty ghosts and spirits of initial resolve all felt elated, made obeisance, and withdrew. 8:327

---

END

Medicine Master Sutra

Sutra of the Merit and Virtue of the Past Vows of
Medicine Master Vaidurya Light Tathagata

(Translated by the Buddhist Text Translation Society) 

Medicine Master Vaidurya Light Tathagata Sutra

Medicine Master Sutra

Sutra of the Merit and Virtue of the Past Vows of
Medicine Master Vaidurya Light Tathagata

(Translated by the Buddhist Text Translation Society)

Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaishali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.

At that time, the Dharma Prince Manjushri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and, inclining his head and placing his palms together, said to the Bhagavan, “World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age.”

The Buddha then praised the Pure Youth Manjushri: “Good indeed! Good indeed, Manjushri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”

Manjushri said, “Please do speak. We are glad to listen.”

The Buddha told Manjushri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called ‘Pure Vaidurya.’ The Buddha there is named Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjushri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.”

“The first great vow: ‘I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.’”

“The second great vow: ‘I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.’”

“The third great vow: ‘I vow that in a future life when I attain Bodhi, I will, by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.'”

“The fourth great vow: ‘I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi, and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.'”

“The fifth great vow: ‘I vow that in a future life when I attain Bodhi, I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.'”

“The sixth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunchbacked, or afflicted with skin disease, insanity, or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.'”

“The seventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.'”

“The eighth great vow: ‘I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.'”

“The ninth great vow: ‘I vow that in a future life when I attain Bodhi, I shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.'”

“The tenth great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are torn by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.'”

“The eleventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.'”

“The twelfth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts’ delights will be fulfilled.'”

“Manjushri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.”

“Moreover, Manjushri, if I were to speak for a eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish.”

“That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate Bliss.”

“Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasury of the Proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjushri, all good men and women who have faith should vow to be born in that Buddha’s land.”

At that time, the World Honored One again spoke to the Pure Youth Manjushri saying, “Manjushri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasure and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.”

“There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don’t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of their lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm.

“Moreover, they will remember their past life and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!”

“Moreover, Manjushri, there are beings who, although they study under the Tathagata, nonetheless violate the shila. Others, although they do not violate the sila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the Sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride. Shadowed by overweening pride, they justify themselves and disparage others, slander the Proper Dharma, and join the retinue of demons.

Such fools act on their misguided views and further, cause immeasurable millions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharmas, and thereby avoid falling into the evil destinies.

If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well-regulated and joyful, enabling them to renounce their families and leave the householder’s life. They will take up and maintain study of the Tathagata’s Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the Proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.”

“Moreover, Manjushri, if there are sentient beings who harbor stinginess, greed, and jealousy, who praise themselves and disparage others, they will fall into the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.

If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause, are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.”

“Moreover, Manjushri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thoughts, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksha and rakshasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.

However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.”

“Moreover, Manjushri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. With these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of Limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjushri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jeweled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors.”

“Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evil destinies again. When their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds.”

“Or they may be born as kshatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives. They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female.”

“Moreover, Manjushri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wished to dispel all these sicknesses and sufferings, and to fulfill their wishes.”

“At that time, the World Honored One entered a samadhi called “extinguishing the suffering and distress of all beings.” After he entered this samadhi, a great light came forth from his flesh-cowl. From amid that light he proclaimed this magnificent dharani:

Na mo bo qie fa di. Bi sha she. Ju lu bi liu li. Bo la po. He la she ye. Da tuo jie duo ye. E la he di. San miao san pu tuo ye. Da zhi tuo nan. Bi sha shi. Bi sha shi. Bi sha she. San mo jie di. Suo he.

After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings’ sicknesses and sufferings were cast off, and they felt peaceful and happy.”

“Manjushri, if you see a man or a woman who is ill, you should single-mindedly and frequently clean and bathe him and rinse his mouth. Provide him with food, medicine, or water that is free of insects, over any of which the dharani has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. If this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness. At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain Bodhi. Therefore, Manjushri, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaidurya Light Tathagata, they should always recite this mantra and never forget it.”

“Moreover, Manjushri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings of fragrant flowers, incense, perfumed balms, and various kinds of music before an image of that Buddha. They should personally write out this Sutra or ask others to do so, and they should single-mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities so that he is without the slightest want. In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.”

At that time, the Pure Youth Manjushri said to the Buddha, “World Honored One, I vow that in the Dharma-Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.”

“World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of five-colored thread in which to keep the Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.

World Honored One, it should be known that if, in the places where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death. In addition, none of them will be robbed of his vital energy by evil ghosts and spirits. Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.”

The Buddha told Manjushri, “So it is, so it is! It is exactly as you say. Manjushri, if there are good men and women of pure faith who wish to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers, burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.

Playing musical instruments and singing praises, they should circumambulate to the right of the Buddha’s image. Moreover, they should recall the merit and virtue of that Tathagata’s past vows. They should read and recite this Sutra, ponder its meaning, and lecture on and explain it. Then they will obtain whatever they seek: Those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.”

“Moreover, if a person who suddenly has nightmares, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things will disappear and will no longer trouble him.

When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single-mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well.”

“Moreover, Manjushri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.

If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, all her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments; and no evil spirit will come to rob him of his vitality.”

At that time the World Honored One said to Ananda, “The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?”

Ananda said, “Greatly virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. Why? Because all Buddhas’ karmas of body, speech, and mind are pure. World Honored One, the sun and moon could fall, Wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change.”

“World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to themselves, ‘How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata?’ Due to this lack of faith, they give rise to slander. During the long night, they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly.”

The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies.

Ananda, this is the extremely profound practice of all Buddhas which is difficult to believe and to understand! You should know that your ability to accept this comes from the awesome power of the Tathagata. Ananda, all Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood, are capable of understanding.

Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattva practices, limitless skillful expedients, and immeasurably vast, great vows. If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillful expedients have no end!”

At that time within the assembly, a Bodhisattva Mahasattva named One Who Rescues and Liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, “Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated from chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. At that time, King Yama interrogates this person in order to tally his karma and mete out judgment according to his good and evil deeds.

At that time, if the sick person’s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamps, and to hang up the five-colored banners for prolonging life, then it is possible for his spirit to return. As if in a dream, the person will see everything very clearly himself.”

“If his spirit returns after seven, twenty-one, thirty-five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.”

At that time, Ananda asked the Bodhisattva Who Rescues and Liberates, “Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?”

The Bodhisattva Who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give.

During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five-colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.”

“Furthermore, Ananda, in the case of ksatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, rebellion within their territories, unusual changes in the stars, a solar or lunar eclipse, unseasonal winds and rains, or prolonged drought, those ksatriya princes should bring forth an attitude of kindness and compassion toward all sentient beings and grant amnesty to all prisoners. They should follow the above-mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata. Due to these good roots and the power of that Tathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease. Within this country there will be no violence, nor any yakshas or other spirits that harm sentient beings, and all evil omens will vanish.”

“The kshatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness. Ananda, if the queens, the princes, the ministers or court counselors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense. Then those people will be cured of their diseases and relieved of their difficulties.”

Then Ananda asked the Bodhisattva Who Rescues and Liberates, “Good man, how can a life that has come to an end be prolonged?”

The Bodhisattva Who Rescues and Liberates answered, “Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death? That is why people are exhorted to make life-prolonging banners and lamps and to cultivate all kinds of blessings. Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives.”

Ananda asked, “What are the nine kinds of untimely death?”

The Bodhisattva Who Rescues and Liberates said, “There may be living beings who, although not seriously ill, have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently, they meet with an untimely death. Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies. Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them. In order to propitiate the spirits, they kill various creatures. They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail. They deludedly hold to wrong beliefs and perverse views. Thus they meet with an untimely death and fall into the hells, never to come out. This is the first kind of untimely death.”

“The second kind of untimely death is to be executed at the hands of the law. The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then to be waylaid by non-human beings that rob one’s essence and energy. The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts; the seventh is to fall from a steep cliff; the eighth is to be harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; the ninth is to die from hunger and thirst. These are the nine kinds of untimely deaths generally spoken of by the Tathagata. There are also innumerable other kinds which cannot all be spoken of here.”

“Moreover, Ananda, King Yama keeps track of the karmic records of all the inhabitants of the world. If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses. Therefore, I encourage people to light lamps and make banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.”

At that time, twelve great yaksha generals were present in the assembly. They were: General Kumbhira, General Vajra, General Mihira, General Andira, General Anila, General Sandira, General Indra, General Pajra, General Makura, General Kinnara, General Chatura, and General Vikarala.

These twelve great yaksha generals, each with a retinue of seven thousand yakshas, simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata! As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support all living beings and to benefit them, so that they may live in peace and happiness. In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata, and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress, and fulfill all their wishes. If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.”

At that time, the World Honored One praised the great yaksha generals, saying, “Good indeed, good indeed, mighty yaksha generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.”

Then Ananda said to the Buddha, “World Honored One, what should we call this teaching? How should we uphold it?”

The Buddha told Ananda, “This teaching is called, ‘The Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.’ It is also called ‘Twelve Spiritual Generals’ Vows to Use Spiritual Mantras to Benefit Living Beings.’ It is also called, ‘Eradicating All Karmic Obstacles.’ You should uphold it in this way.”

When the Bhagavan had finished speaking, all the Bodhisattvas Mahasattvas, great Hearers, kings, ministers, Brahmans, laypeople, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted. They received it with faith and respectfully practiced it.

The Wonderful Dharma Lotus Flower Sutra
The Lotus Flower Sutra

妙法蓮華經

(Translated by the Buddhist Text Translation Society) 

Saddharma Pundarika Sutram

The Wonderful Dharma Lotus Flower Sutra

The Wonderful Dharma Lotus Flower Sutra Contents:

Chapter 1- Introduction

Chapter 2 – Expedient Devices

Chapter 3 – A Parable

Chapter 4 – Belief and Understanding

Chapter 5 – Medicinal Herbs

Chapter 6 – Conferring Predictions

Chapter 7- The Analogy of the Transformed City

Chapter 8 – Five Hundred Disciples Receive Predictions

Chapter 9 – Bestowing Predictions Upon Those Studying and Those Beyond Study
Chapter 10 – Masters of the Dharma

Chapter 11 – Vision of the Jeweled Stupa

Chapter 12 – Devadatta

Chapter 13 – Exhortation to Maintain

Chapter 14 – Happily Dwelling Conduct

Chapter 15 – Welling forth from the Earth

Chapter 16 – The Thus Come One’s Life Span

Chapter 17 – Discrimination of Merit and Virtue

Chapter 18 – Rejoicing in Accord with Merit and Virtue

Chapter 19 – The Merit and Virtue of a Dharma Master

Chapter 20 – Never-Slighting Bodhisattva

Chapter 21 – The Spiritual Powers of the Thus Come One

Chapter 22 – The Entrustment

Chapter 23 – The Former Deeds of Medicine King Bodhisattva

Chapter 24 – The Bodhisattva Wondrous Sound

Chapter 25 – The Universal Door Of Guanshiyin Bodhisattva

Chapter 26 – Dharani

Chapter 27 – The Past Deeds Of The King Wonderful Adornment

Chapter 28 – The Encouragement Of The Bodhisattva Universal Worthy

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The Wonderful Dharma Lotus Flower Sutra Contents:

1. Introduction

Chapter 1

Thus I have heard, at one time the Buddha dwelt on Mount Grdhrakuta, near the City of the House of the Kings, together with a gathering of Great Bhikshus, twelve thousand in all. All were Arhats who had exhausted all outflows and had no further afflictions. Having attained self-benefit, they had exhausted the bonds of all existence and their hearts had attained self-mastery.

Their names were: Ajnatakaundinya, Mahakashyapa, Uruvilvakashyapa, Gayakashyapa, Nadikashyapa, Shariputra, Great Maudgalyayana, Mahakatyayana, Aniruddha, Kapphina, Gavampati, Revata, Pilindavatsa, Vakkula, Mahakaushthila, Nanda, Sundarananda, Purnamaitreyaniputra, Subhuti, Ananda, and Rahula–and other Great Arhats such as these, whom the assembly knew and recognized.

Moreover, there were those with further study and those beyond study, two thousand in all. There was the Bhikshuni Mahaprajapati with her retinue of six thousand, and Rahula’s mother, Bhikshuni Yashodhara, also with her retinue.

There were eighty thousand Bodhisattvas, Mahasattvas all irreversibly established in anuttarasamyaksambodhi. All had obtained dharani and the eloquence of delight in speech and turned the irreversible wheel of the Dharma. They had made offerings to limitless hundreds of thousands of Buddhas and in the presence of those Buddhas had planted the roots of myriad virtues. They were constantly receiving those Buddhas’ praise. They cultivated themselves in compassion and were well able to enter the wisdom of the Buddhas. They had penetrated the great wisdom and arrived at the other shore. Their reputations extended throughout limitless world realms, and they were able to cross over countless hundreds of thousands of living beings.

Their names were: the Bodhisattva Manjushri, the Bodhisattva Who Contemplates the World‘s Sounds, the Bodhisattva Who Has Attained Great Might, the Bodhisattva Constant Vigor, the Bodhisattva Unresting, the Bodhisattva Jeweled Palm, the Bodhisattva Medicine King, the Bodhisattva Courageous Giving, the Bodhisattva Jeweled Moon, the Bodhisattva Moonlight, the Bodhisattva Full Moon, the Bodhisattva Great Strength, the Bodhisattva Unlimited Strength, the Bodhisattva Who Has Transcended the Three Realms, the Bodhisattva Bhadrapala, the Bodhisattva Maitreya, the Bodhisattva Jewel Accumulation, the Bodhisattva Guiding Master–and other Bodhisattvas, Mahasattvas such as these, eighty thousand in all.

At that time, Shakra Devanam Indrah was present with his retinue of twenty thousand gods. Among them were the God Moon, the God Universal Fragrance, the God Jeweled Light, and the Four Great Heavenly Kings with their retinues, ten thousand gods in all. There was the God Comfort, and the God Great Comfort, with their retinues, thirty thousand gods in all.

There was the God King Brahma, ruler of the Saha world, as well as the Great Brahma Shikhin and the Great Brahma Brilliance, and others, with their retinues, twelve thousand gods in all.

There were eight Dragon Kings: The Dragon King Nanda, the Dragon King Upananda, the Dragon King Sagara, the Dragon King Vasuki, the Dragon King Takshaka, the Dragon King Anavatapta, the Dragon King Manasvin, and the Dragon King Utpalaka, and others, each with his retinue of several hundreds of thousand followers.

There were four kinnara kings: the Kinnara King Dharma, the Kinnara King Fine Dharma, the Kinnara King Great Dharma, and the Kinnara King Upholder of Dharma, each with his retinue of several hundreds of thousands of followers.

There were four gandharva kings: the Gandharva King Music, the Gandharva King Musical Sound, the Gandharva King Beautiful, and the Gandharva King Beautiful Sound, each with his following of several hundreds of thousands of followers.

There were four asura kings: the Asura King Balin, the Asura King Kharaskandha, the Asura King Vemachitrin, and the Asura King Rahu, each with his retinue of several hundreds of thousands of followers.

There were four garuda kings: the Garuda King Great Majesty, the Garuda King Great Body, the Garuda King Great Fullness, and the Garuda King As You Will, each with his own retinue of several hundreds of thousands of followers.

There was Vaidehi’s son, the King Ajatashatru, with his retinue of several hundreds of thousands of followers. Each made obeisance to the Buddha’s feet, withdrew to one side and sat down.

At that time, the World Honored One, having been circumambulated by the fourfold assembly, presented with offerings, honored, venerated, and praised, for the sake of the Bodhisattvas, spoke a Great Vehicle Sutra named The Limitless Principles, a Dharma for instructing Bodhisattvas of which the Buddha is protective and mindful.

After the Buddha had spoken this Sutra, he sat in full lotus and entered the samadhi of the station of limitless principles, body and mind unmoving.

At that time there fell from the heavens a rain of mandarava flowers, mahamandarava flowers, manjushaka flowers, and mahamanjushaka flowers, which were scattered upon the Buddha and the entire great assembly.

All the Buddhas universes quaked in six ways.

At that time the entire great assembly of Bhikshus, Bhikshunis, Upasakas, Upasikas, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, beings human and non-human, as well as the minor kings, the wheel-turning sage kings, all attained what they had never had before. They rejoiced and joined their palms and, with one heart, gazed upon the Buddha.

Then the Buddha emitted from between his brows a white hair-mark light which illumined eighteen thousand worlds to the east, omitting none of them, reaching below to the Avichi hells and above to the Akanishtha Heaven. From this world were seen all the living beings in the six destinies in those lands.

Further were seen all the present Buddhas in those lands and all the Sutras and Dharma spoken by the Buddhas was heard.

Also seen were the Bhikshus, Bhikshunis, Upasakas, Upasikas in those lands who cultivated and attained the Way.

Moreover were seen the Bodhisattvas Mahasattvas, the various causes and conditions, the various beliefs and understandings, and the various appearances of their practice of the Bodhisattva Way.

Further were seen the parinirvana of the Buddhas and, after the parinirvana of the Buddhas, the building of stupas with the seven jewels to hold their sharira.

Then the Bodhisattva Maitreya had this thought: “Now, the World Honored One manifests signs of spiritual transformations. What is the reason for these portents? The Buddha, the World Honored One, has now entered Samadhi, yet these are inconceivable and rare events. Who should I ask concerning them? Who could answer?”

He further thought: “The Dharma Prince, Manjushri, has in the past drawn near and made offerings to limitless Buddhas. Surely he has seen such rare signs. I shall now ask him.”

Thereupon the Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as the gods, dragons, ghosts, spirits, and others, all had this thought: “Who should now be asked concerning the Buddha’s bright light and signs of spiritual penetrations?”

At that time, the Bodhisattva Maitreya, wishing to resolve his own doubts, and further regarding the thoughts of the four-fold assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as the thoughts of the assembled gods, dragons, ghosts, and spirits and others, questioned Manjushri as follows:

“What are the reasons for these portents, these signs of spiritual penetrations, for the emanation of great light which illumines eighteen thousand lands to the east so that the adornments in all those Buddha worlds are fully seen?”

Thereupon, Maitreya Bodhisattva, wishing to restate his meaning, spoke verses asking:

“Manjushri, what is the reason
For the guiding master’s emanation
From the white hair between his brows
Of a great light which shines everywhere,
and for the rain of Mandaravas
and of Manjushaka flowers,
the breeze of fragrant Chandana which
delights the hearts of those assembled?

Through these causes and conditions,
the earth is all adorned and pure,
and within this world the earth
trembles in six different ways.

Then the four-fold multitude
rejoices altogether;
in body and in mind enraptured,
they obtain what they had never had.

The bright light from between the brows
shines into the eastern quarter,
causing eighteen thousand lands
all to become of golden hue.

And from the Avichi hell,
upwards to the peak of being,
within each of the worlds are seen
the beings within the six paths,
their destinies in birth and death,
their karmic conditions, good or evil,
their retributions, favorable or ill–
all of this is seen, herein.

Further seen are all the Buddhas,
the lions, the sagely masters,
expounding on the Sutra scriptures,
of foremost subtlety and wonder.

Clear and pure is the sound
of their soft, compliant voices,
teaching all the Bodhisattvas,
numbering in the countless millions.

The Brahma sound, profound and wondrous,
fills those who hear with joy
as, within his world, each one proclaims the proper Dharma.
Through various causes and conditions,
and limitless analogies,
they clarify the Buddhadharma
to enlighten living beings.

To those who’ve encountered suffering,
weary of sickness, aging, death,
they speak about Nirvana,
which brings all suffering to an end.

To those possessed of blessings who’ve
made offerings to past Buddhas and
resolved to seek the superior Dharma
they speak of enlightening to conditions.

To those who are the Buddha’s sons,
who cultivate various practices,
seeking wisdom unsurpassed,
they speak of the way of purity.

Manjushri, while dwelling here,
I see and hear such things as these,
reaching to a thousand million things;
such a multitude of them
which I shall now explain in brief.

I see in other lands
Bodhisattvas like Gange’s sands,
through various causes and conditions
seeking the Buddha Way.

Perhaps they practice giving,
with gifts of silver, gold, and coral
of true pearls, and of mani,
mother-of-pearl, carneilian,
of vajra and of other gems,
of servants and of carriages,
jeweled hand drawn carts and palanquins.

These they offer up with joy,
in dedication to the Buddha Way,
vowing to obtain the vehicle
foremost in the triple realm,
the one which all the Buddhas praise.

There are Bodhisattvas who
give a jeweled coach -and-four,
with rails and flowered canopies,
richly ornamented carriages.

Again are Bodhisattvas seen
who give their flesh, hand, and feet,
who even give their wives and children,
seeking for the utmost Way.

Again are Bodhisattvas seen
whose heads, eyes, and bodies whole
are offered up most joyfully,
seeking the Buddha’s wisdom.

Manjushri,
I see royal monarchs who
visiting those Buddhas’ courts
ask about the utmost Way,
and then forsake their pleasant lands,
palaces, ministers, concubines,
and, cutting off their beards and hair,
clothe themselves in Dharma robes.

Seen are Bodhisattvas who
becoming Bhikshus, dwell alone
within the wilds, in quietude,
reciting Sutra texts with joy.

Again are Bodhisattvas seen,
striving with heroic vigor,
entering the mountains deep,
to ponder on the Buddha Way.

Seen, too, are those who’ve left desire,
who dwell in constant solitude,
deeply cultivating Dhyana Samadhi
and attaining five spiritual penetrations.

Again are Bodhisattvas seen
in the peace of Dhyana, with palms joined,
who, with a thousand ten thousand lines,
sing praises of the Dharma kings.

Again are Bodhisattvas seen,
of profound wisdom and solid will,
able to question the Buddhas and
accept and hold all they have heard.

Further seen are Buddha’s disciples,
with wisdom and samadhi perfect,
who, with limitless analogies,
preach Dharma to the multitudes.

Joyfully they preach the Dharma,
transforming all the Bodhisattvas,
defeating thus the troops of Mara,
and beating on the Dharma drum.

Seen too are Bodhisattvas
in silence and tranquility;
though worshipped by the gods and dragons,
they do not find it cause for joy.

Also seen are Bodhisattvas
dwelling in forests, emitting light,
relieving those suffering in the hells,
and leading them to the Buddha Way.

Also seen are Buddha’s disciples
who have not slept, but walk at ease,
within the forest groves; they seek
with diligence the Buddha Way.

Seen too are those with perfect precepts
intact, with awe-inspiring manner,
their purity like precious pearls,
with which they seek the Buddha Way.

Also seen are the Buddha’s disciples
abiding in the strength of patience;
though by those of overweening pride
maliciously rebuked and beaten,
they are able to endure it all,
seeking for the Buddha Way.

Again are Bodhisattvas seen,
apart from all frivolity,
and from stupid followers,
drawing near to those with wisdom.

Singlemindedly casting out confusion,
collecting their thoughts in the mountain forests,
for tens of thousands of millions of years
in quest of the Way of the Buddha.

Bodhisattvas there are seen,
who, with fine food and drink and with
a hundred kinds of broths and herbs
make offerings to the Buddha and the Sangha.

Who, with fine robes and superior garments,
of value in the millions,
or with in valuable robes
make offerings to the Buddha and the Sangha.

Who, with a million different kinds
of dwellings of precious sandalwood
and with much fine bedding
make offerings to the Buddha and the Sangha.

Who, with gardens and groves, clear and pure,
with flowers and fruits in abundance
with flowing springs and bathing ponds,
make offerings to the Buddha and the Sangha.

Offerings such as these,
of many kinds, extremely fine,
do they give with joy untiring,
seeking for the utmost Way.

There are Bodhisattvas who
speak of still extinction’s Dharma
with various instructions teaching
living beings without number.

Seen are Bodhisattvas who
contemplate all Dharmas’ nature
as lacking the mark of duality,
like empty space.

Also seen are Buddha’s disciples
whose minds have no attachments and
who use this wondrous wisdom,
seeking for the utmost Way.

Manjushri,
Again are Bodhisattvas who,
after the Buddhas cross into extinction,
make offerings to the Sharira.

Again are seen Buddha’s disciples,
building stupas, building temples,
countless as the Ganges sands,
to adorn those realms and lands.

The Jeweled stupas, tall and fine,
are five thousand Yojanas in height,
two thousand Yojanas in breadth.
Each stupa and temple is adorned
with a thousand curtains and banners
circling around and wrought with gems,
and jeweled bells which harmoniously chime.
All the gods, dragons, and spirits,
humans and non-humans,
with incense, flowers, and instrumental music,
constantly make offerings.

Manjushri,
All the Buddhas’ disciples,
adorn the stupas and the shrines
making offerings to the Shariras;
spontaneously, the realms and lands
are superbly fine and exquisite,
like the king of heavenly trees
when its flowers bloom.

The Buddha sends forth this single ray,
and I and those assembled here
view within those realms and lands,
the various special wonders.

The spiritual might of the Buddhas
and their wisdom is most rare,
emitting a single, pure light,
they can illumine limitless lands.
Seeing this, we have all
obtained what we have never had.
Disciple of the Buddha, Manju,
pray resolve the assembly’s doubts.

The Four-fold multitude with joy
looks up to you, humane one, and to me.
Why has the World Honored One
emitted such a brilliant light?
Disciple of the Buddha, answer now;
resolve our doubts, so we may rejoice.
What benefit is to be gained
by putting forth this brilliant light?
That wondrous Dharma the Buddha gained
as he sat in the field of the Way —
Does he wish, now, to preach it?
or is he going to give predictions?
The manifesting of the Buddha-lands,
adorned with many jewels, and pure,
as well as the vision of the Buddhas
does not betoken small conditions.

Manju, it should be known,
the four assemblies, dragons and spirits,
look to you, humane one, hopefully;
what is it that is to be said?

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2. 
   Introduction

Chapter 1

At that time, Manjushri addressed the Bodhisattva Mahasattva Maitreya and all the great lords, saying, “Good men, in my estimation, the Buddha, the World Honored One, now wishes to speak the great Dharma, to let fall the great Dharma rain, to blow the great Dharma conch, to beat the great Dharma drum, and to proclaim the great Dharma doctrine.”

“Good men, I have, in the past, in the presence of other Buddhas, seen such portents. Having emitted this light, they immediately spoke the great Dharma. Therefore, it should be known that the manifestation of light by the present Buddha is also thus. Because he wishes to lead all living beings to hear and understand this Dharma which in the whole world is hard to believe, he therefore manifests these portents.”

“Good men, it is just as in the past, limitless, boundless, inconceivable Asankhyeya aeons ago, there was at that time a Buddha named Brightness of Sun-Moon-Lamp Thus Come One, One Worthy of Offerings, One of Proper and Universal knowledge, One of Perfect Clarity and Conduct, Well-Gone One, an Unsurpassed Knight who Understands the World, a Hero Who Subdues and Tames, a Teacher of Gods and People, the Buddha, the World Honored One who expounded the proper Dharma, good at its beginning, good in its middle, and good at its end, its meaning profound and far-reaching, its words clever and subtle, pure and unadulterated, complete with the marks of pure, white Brahman conduct.”

“To those who sought to be Hearers, he responded with the Dharma of the Four Truths, by which one crosses over birth, aging, sickness, and death to the ultimate Nirvana; to those who sought to be Pratyeka Buddhas, he responded with the Dharma of the Twelve Conditioned Causes; for the sake of the Bodhisattvas, he responded with the Six Paramitas, causing them to attain Anuttarasamyaksambodhi and realize the wisdom of all modes.”

“Then, there was another Buddha, also named Brightness of Sun-Moon-Lamp, and then another Buddha, also named Brightness of Sun-Moon-Lamp, and so forth for twenty-thousand Buddhas all of the same name, Brightness of Sun-Moon-Lamp, and also of the same surname, Bharadvaja.”

“Maitreya, it should be known that all of those Buddhas, from the first to the last, had the same name, Brightness of Sun-Moon-Lamp, and were complete with the ten titles, and that the Dharma they spoke was good at its beginning, middle, and end.”

“Before the last Buddha left the home-life, he had eight royal sons. The first was named Intention, the second, Good Intention, the third, Limitless Intention, the fourth Jeweled Intention, the fifth, Increasing Intention; the sixth, Intention Rid of Doubt, the seventh, Resounding Intention, and the eighth, Dharma Intention. The eight princes were of awesome virtue and self-mastery and each ruled over four continents.”

“When the princes heard that their father had left the home-life and attained Anuttarasamyaksambodhi, they all renounced their royal positions and left home as well. They brought forth the resolve for the Great Vehicle and constantly cultivated Brahman conduct. All became Dharma Masters, having already, in the presence of ten million Buddhas, planted the roots of goodness.”

“At that time, the Buddha Sun-Moon-Lamp Brightness spoke a Great Vehicle Sutra named The Limitless Principles, a Dharma for instructing Bodhisattvas of which the Buddhas are protective and mindful. When he had finished speaking that Sutra, he then, in the midst of the assembly, sat in full lotus and entered the Samadhi of the Station of Limitless Principles; his body and mind were unmoving.

“Then from the heavens there fell a rain of Mandarava flowers, Mahamandarava flowers, Manjushaka flowers, and Mahamanjushaka flowers, which were scattered upon the Buddha and the entire great assembly. All the Buddhas’ universes quaked in six ways. At that time the entire great assembly of Bhikshus, Bhikshunis, Upasakas, Upasikas, gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, beings human and non-human as well as the minor kings and the wheel-turning sage kings and so forth, all attained what they had never had before. The rejoiced and joined their palms and, with one heart, gazed upon the Buddha.

“Then the Thus Come One emitted from between his brows a white hair-mark light which illumined eighteen thousand Buddha-worlds to the east, omitting none of them. Just like all the Buddha lands now seen.”

“Maitreya, it should be known that there were at that time in the assembly twenty million Bodhisattvas who took delight in listening to the Dharma. Upon seeing this bright light illumine all the Buddha lands, all the Bodhisattvas obtained what they had never had and wished to know the causes and conditions for this light.”

“There was at that time a Bodhisattva by the name of Wondrous Light who had eight hundred disciples. The Buddha Brightness of Sun-Moon-Lamp then arose from Samadhi and, for the sake of the Bodhisattva Wondrous Light, spoke a Great Vehicle Sutra called the Wonderful Dharma Lotus Flower, a Dharma for instructing Bodhisattvas of which the Buddha is protective and mindful.”

“For sixty small aeons he did not rise from his seat. Those assembled listening also sat in one place for sixty small aeons with bodies and minds unmoving, listening to what the Buddha said as if it were but the space of a meal. At that time, in the assembly, there was not a single person who grew weary, either physically or mentally.”

“At the end of sixty small aeons, having finished speaking the Sutra, the Buddha Sun-Moon-Lamp Brightness immediately announced to the assembly of Brahma, Mara, Shramanas, Brahmans, gods, humans, and Asuras, ‘Today, at midnight, the Thus Come One will enter Nirvana without residue.’”

“There was at that time a Bodhisattva by the name of Virtue Treasury to whom the Buddha Sun-Moon-Lamp Brightness transmitted a prediction, telling all the Bhikshus, ‘The Bodhisattva Virtue Treasury will next become a Buddha with the name of Pure-Body-Tathagato’rhan, Samyaksambuddhah.’ After that Buddha had transmitted the prediction, at midnight he entered Nirvana without residue.”

“Following the Buddha’s crossing over into extinction, the Bodhisattva Wondrous Light upheld the Wonderful Dharma Lotus Flower Sutra for a full eighty small aeons, expounding it to others. The eight sons of the Buddha Sun-Moon-Lamp Brightness all served Wondrous Light as their master. Wondrous Light taught and transformed them, causing them to become firmly established in Anuttarasamyaksambodhi.”

“The princes, having made offerings to limitless hundreds of thousands of tens of thousands of millions of Buddhas, all realized the Buddha Way. The very last to become a Buddha was one named Burner of the Lamp.”

“Among the eight hundred disciples was one named Seeker of Fame, who was greedily attached to profit and offerings. Although he read and recited many scriptures, he did not comprehend them and forgot most of what he learned. For that reasons he was called Seeker of Fame. Because he had also planted good roots, he was able to encounter limitless hundreds of thousands of tens of thousands of millions of Buddhas, making offerings to them and honoring them, venerating and praising them.”

“Maitreya, it should be known, could the Bodhisattva Wondrous Light have been anyone else? I, myself, was him. And the Bodhisattva Seeker of Fame was you, yourself!”

“The portents now seen do not differ from those, and so, in my estimation, today the Thus Come One is about to speak a Great Vehicle Sutra called The Wonderful Dharma Lotus Flower, a Dharma for instructing Bodhisattvas of which the Buddha is protective and mindful.”

At that time Manjushri, in the midst of the assembly, wishing to restate his meaning, spoke verses, saying:

I recall that in ages past,
Limitless, countless aeons ago,
There appeared a Buddha, one honored among people,
By the name of Brightness of Sun-Moon-Lamp,
That World Honored One proclaimed the Dharma,
Taking limitless living beings across,
Causing countless millions of Bodhisattvas
To enter the wisdom of the Buddhas.

Before that Buddha had left home,
The eight royal sons born to him,
Seeing the Great Sage leave him home,
Also followed him to practice Brahman conduct.

The Buddha then spoke a Great Vehicle
Sutra by the name of Limitless Principles;
Amidst the assembly, and for their sake,
He set it forth in extensive detail.

When the Buddha had finished speaking the Sutra,
Seated in the Dharma-seat,
He sat in full lotus and entered the Samadhi
Called the Station of Limitless Principles.

From the heavens fell a rain of Mandarava flowers,
And heavenly drums of themselves did sound,
While all the gods, dragons, ghosts and spirits,
Made offerings to the Honored One;
And, within all the Buddha lands,
There occurred a mighty trembling.
The light emitted from between the Buddha’s brows
Manifested all these rare events.

The light illumined to the east
Eighteen thousand Buddha lands,
Revealing the places of living beings’
Karmic retributions of birth and death.

Seen, too, were Buddha lands adorned
With a multitude of gems,
The color of lapiz lazuli and crystal,
Illumined by the Buddha’s light.

Seen as well were gods and people,
Dragons, spirits, and Yaksha hordes,
Gandharvas and Kinnaras,
Each making offerings to the Buddha.

Thus come ones, too, all were seen
As they naturally accomplished the Buddha Way,
Their bodies’ hue like mountains of gold,
Upright, serene, subtle, and fine,
As, within pure lapis lazuli
Would appear an image of real gold.

The World Honored Ones in those assemblies
Proclaimed the profound principle of the Law.
In all the Buddhas’ lands,
Were Shravaka hosts, uncountable;
Through the illumination of the Buddha’s light
Those assemblies all were fully seen.

There were also Bhikshus who,
Dwelt within the mountain groves,
Vigorously upholding the pure precepts
As if guarding brilliant pearls.

Also seen were Bodhisattvas
Practicing giving, patience, and so forth,
Their number like the Ganges’ sands,
Illumined by the Buddha’s light.

Seen too were Bodhisattvas who
Had deeply entered Dhyana Samadhi,
With bodies and minds still and unmoving
They sought the Way unsurpassed.

Bodhisattvas, too, were seen who knew
The Mark of Dharmas’ still extinction;
Each one within his Buddhaland
Spoke Dharma, seeking the Buddha’s path.

Then the four-fold multitudes
Seeing the Buddha Sun-Moon-Lamp
Manifest great and powerful spiritual penetrations,
In their hearts all rejoiced,
And inquired, each of the other,
“What is the reason for these events?”

The Honored One, revered by gods and humans,
Just then from Samadhi did arise,
And praised the Bodhisattva Wondrous Light:
“You act as eyes for the world,
All return to you in faith; you are
Able reverently to hold the Dharma-store.

Dharma such as I do speak–
You alone can certify to its understanding.”
The World Honored One having praised him,
And caused Wondrous Light to rejoice,
Then spoke the Sutra of the Dharma Flower.

For a full sixty minor aeons
He did not rise from his seat.
The supreme and wondrous Dharma that he spoke,
The Dharma Master Wondrous Light
Was fully able to receive and hold.

The Buddha, having spoken The Dharma Flower,
And caused the assembly to rejoice,
Later, on that very day,
Announced to the host of gods and humans;
“The meaning of the real mark of all Dharmas
Has already been spoken for all of you,
And now at midnight, I
shall enter into Nirvana.
You should single-heartedly advance with vigor,
And avoid laxness, for
Buddhas are difficult indeed to meet,
Encountered but once in a million aeons.”

All of the disciples of the World Honored One
Hearing of the Buddha’s entry into Nirvana,
Each harbored grief and anguish,
“Why must the Buddha take extinction so soon?”
The sagely Lord, the Dharma King,
Then comforted the limitless multitude:
“After my passage into extinction,
None of you should worry or fear,
For the Bodhisattva Virtue Treasury,
With respect to the non-outflow mark of reality,
In heart has penetrated it totally;
He will next become a Buddha,
By the name of Pure Body, and
Will also save uncounted multitudes.

That night the Buddha passed into extinction,
As a flame dies once its fuel has been consumed.
The Sharira were divided up,
And limitless stupas built.

The Bhikshus and Bhikshunis,
Their number like the Gange’s sands,
Redoubled their vigor in advancing
In their quest for the unsurpassed path.

The Dharma Master Wondrous Light
Reverently kept the store of the Buddha’s Law;
For eighty minor aeons, he
Widely spread the Sutra of the Dharma Flower.

All of the eight royal sons
Taught and led by Wondrous Light,
Became solid in the unsurpassed path,
And met with Buddhas beyond all count.

Having presented them offerings,
They accordingly practiced the Great Way,
And in succession, became Buddhas,
Transmitting prophecies in turn.

The last of these, a god among gods,
Was a Buddha by the name of Burner of the Lamp,
A guiding master of all the immortals,
Who brought release to countless multitudes.

The Dharma Master Wondrous Light
Had a disciple at that time
Whose heart harbored laxness, and who
Was greedily attached to fame and gain.

Seeking fame and gain untiringly,
He often visited the great clans;
He cast aside his recitations
Neglected, forgot, and failed to comprehend them.

These, then, were the reasons why
He was given the name “Seeker of Fame.”
Yet he also practiced many good deeds,
Enabling him to meet uncounted Buddhas,
And make offerings to all of them.

Accordingly he walked the great path,
And perfected the Six Paramitas.
Now he meets the Shakyan Lion;
Later, He will become a Buddha
By the name of Maitreya,
Who will broadly take all beings over–
Their number far beyond all count.

After that Buddha had passed into extinction,
The indolent one was you,
And the Dharma Master Wondrous Light,
Was I, myself, now present here.

I saw the Buddha Brightness of Lamp;
His light and portents were like these.
Thus I know the present Buddha,
Wishes to speak The Dharma Flower Sutra.

The present marks are like the portents past,
Expedient devices of the Buddhas.
The Buddha now puts forth bright light,
To help reveal the real mark’s meaning.

All of you now should understand, and
With one heart, join your palms, and wait;
The Buddha will let fall the Dharma rain,
To satisfy all those who seek the Way.

Those who seek three vehicles,
Should they have doubts or regrets,
The Buddha will remove them now,
So that they vanish and none remain.

---

3. 
   Expedient Devices

Chapter 2

At that time the World Honored One arose serenely from samadhi and told Shariputra, “The wisdom of all the Buddhas is extremely profound and unlimited. The gateway to this wisdom is difficult to understand and difficult to enter. It cannot be known by any of the Hearers or Pratyekabudhas.

What is the reason? The Buddhas have, in the past, drawn near to countless hundreds of thousands of tens of thousands of millions of Buddhas, exhaustively practicing the unlimited dharmas of the Way of those Buddhas. They are forging ahead with courage and vigor and their names are known everywhere.”

“They have accomplished the most profound Dharma, one which has never been before, and speak of it according to what is appropriate, but its purport is difficult to understand.”

“Shariputra, from the time I realized Buddhahood, I have, by means of various causes and conditions and various analogies, extensively proclaimed the verbal teaching. With countless expedient devices, I have guided living beings, leading them to separate from all attachments.”

“Why is this? The Thus Come One has already perfected his expedient devices, his knowledge and vision, and the paramitas.”

“Shariputra, the knowledge and vision of the Thus Come One is vast, great, profound, and far-reaching. He has profoundly entered, without boundary, the unlimiteds, the unobstructeds, the powers, the fearlessnesses, the dhyana concentrations, and the samadhis of liberation, accomplishing all those dharmas never had before.”

“Shariputra, the Thus Come One is able to make various discriminations, cleverly speaking all dharmas. His speech is gentle and delights the hearts of the multitudes.”

“Shariputra, essentially speaking, the Buddha has fully accomplished all of those unlimited, boundless dharmas which have never been before.”

“Stop.”

“Shariputra, there is no need to speak further. Why is this? As to that foremost, rare, and hard-to-understand Dharma accomplished by the Buddha—only the Buddhas and the Buddha can exhaust the Real Mark of all dharmas. That is to say with regard to all dharmas: the suchness of the marks, the suchness of the nature, the suchness of the substance, the suchness of the power, the suchness of the function, the suchness of the causes, the suchness of the conditions, the suchness of the effects, the suchness of the retributions, and the suchness of the ultimate equality from beginning to end.”

At that time, the World Honored One, wishing to restate this meaning, spoke verses saying,

Illimitable are the heroes of the world.
All the gods and people in the world,
And all the classes of living beings
Cannot know the Buddhas.
The Buddhas’ powers, fearlessnesses,
Liberations and samadhis,
And other dharmas of the Buddhas
Can be fathomed by no one.

Formerly, following countless Buddhas,
I perfectly walked all the paths
Of the wonderful Dharma, subtle and deep,
Hard to see and hard to understand;
Through limitless millions of eons,
I walked down all these paths.
In the Bodhimanda, I realized the fruit,
And have fully known and seen it all.

The great effect and retribution,
The various natures, marks, and meanings,
Are such that I and the ten-direction Buddhas
Alone can understand these matters.

This Dharma cannot be demonstrated,
The mark of language being still and extinct;
Of all the kinds of living beings
There is none who can understand it.
Except the host of Bodhisattvas,
Firm in the power of faith.

The host of the Buddha’s disciples
Who have made offerings to the Buddhas
And who have exhausted all outflows,
And dwell in their final bodies—
The strength of people such as these
Also proves inadequate.

If the world were filled
With those like Shariputra,
Who together spent their thoughts to measure it,
They could not fathom the Buddha’s wisdom.

Truly, suppose the ten directions,
Were filled with those like Shariputra,
And that the remaining disciples filled
All the lands in the ten directions,
And that together they spent their thoughts to measure it,
They also could not know it.

If Pratyekabuddhas of sharp wisdom
Without outflows, in their final bodies,
Also filled the ten directions,
Their number like the bamboo in the forest,
And if they put their minds together,

Wishing to think about the Buddha’s real wisdom,
Throughout measureless millions eons,
They could not know the smallest part of it.
Suppose newly resolved Bodhisattvas,
Who have made offerings to countless Buddhas,
Who understand the principle and the purport,
And are well able to speak the Dharma,
Whose numbers are like rice, hemp, bamboo, and reeds,
Filled the ten-direction lands,
And suppose with one mind and with wondrous wisdom,
Throughout eons like the Ganges’ sands,
They were all together to think it over,
Even they could not know the Buddha’s wisdom.

Suppose that non-retreating Bodhisattvas,
Their number like the Ganges’ sands,
With one mind thought to seek that wisdom
They also could not know of it.

And what is more, Shariputra,
That inconceivable, non-outflow,
Most profound and subtle Dharma,
I have perfectly obtained,
And I alone know its mark,
Along with the ten-direction Buddhas.

Shariputra, you should know
The words of the Buddhas do not differ.
In the Dharma spoken by the Buddhas
You should place the power of great faith.
When the World Honored One’s Dharma is at its end,
The true and real must be spoken.

I tell the assembly of Hearers
And those who seek the Conditioned Enlightened Vehicle,
That I will lead them to cast off suffering’s bond,
And arrive at Nirvana.

The Buddha uses the power of expedients,
Demonstrating the teaching of Three Vehicles,
So that living beings, attached in many places,
May be guided to escape.

At that time in the assembly there were Hearers, Arhats with outflows extinguished, Ajnatakaundinya and others, twelve hundred persons, as well as Bhikshus, Bhikshunis, Upasakas, and Upasikas who had brought forth the resolve to become Hearers and Pratyekabuddhas. They all had the following thought:

“Why, now, does the World Honored One repeatedly praise the expedient devices saying, ‘the Dharma obtained by the Buddha is so extremely profound and difficult to understand and the purport of his speech is so difficult to know, that none of the Hearers or Pratyekabuddhas can grasp it.’ The Buddha has spoken of but one principle of liberation and we have already obtained this Dharma and arrived at Nirvana. Now, we do not understand his intention.”

At that time Shariputra, knowing the doubts in the minds of the fourfold assembly, and himself not yet fully understanding, addressed the Buddha saying: “For what reason has the World Honored One repeatedly praised the foremost expedient devices of the Buddhas and the extremely profound and wonderful Dharma which is difficult to understand? From the past onwards I have never heard the Buddha speak in such a way. Presently, the fourfold assembly all has doubts. I only pray that the World Honored One will expound upon this subject: Why has the World Honored One repeatedly praised the Dharma, which is extremely profound, subtle, and hard to understand?”

At that time, Shariputra, wishing to restate this meaning, spoke verses saying,

Oh! Sun of Wisdom, Great Honored Sage,
Long have you waited to speak this Dharma;
Speaking of your attainments of such
Powers, fearlessnesses, and samadhis,
Dhyana samadhis and liberations,
And other inconceivable dharmas.
Concerning the Dharma obtained in the Bodhimanda,
No one is able to raise a question.
I find its meaning hard to fathom,
And am also unable to ask about it.
So you speak unasked,
Praising the path you have walked
And that wisdom fine and subtle,
Attained by all the Buddhas.

All the Arhats, without outflows,
And those who seek Nirvana,
Have fallen into a net of doubts.
“Why has the Buddha said this?”

Those who seek Condition Enlightenment,
The Bhikshus, the Bhikshunis,
Gods, dragons, ghosts, and spirits,
Gandharvas and others,
Look at one another, perplexed,
And then gaze at the Doubly Complete Honored One.
“What is the meaning of this matter?”
“We pray that the Buddha will explain.”

Of the host of Hearers
The Buddha has declared me foremost,
And yet now with my own wisdom
I cannot resolve my doubts.
Is this Dharma ultimate?
Or is it the path to be walked?

Disciples born from the Buddha’s mouth,
With joined palms wait, expectantly.
Pray put forth the subtle sound,
For it is time to tell it as it really is.

The gods, dragons, spirits, and others
Their numbers like the Ganges’ sands,
Bodhisattvas seeking Buddhahood,
Numbering a full eighty thousand,

And, from myriads of millions of lands,
Wheel-turning sage kings have come,
With joined palms and reverent minds
All wish to hear of the perfect way.

At that time the Buddha told Shariputra, “Stop! Stop! There is no need to speak further. If this matter were spoken of, the gods and humans in all the worlds would be frightened and led to doubts.”

Shariputra again addressed the Buddha saying, “World Honored One, I only pray that you will speak it. I only pray that you will speak it. What is the reason? In this assembly are countless hundreds of thousands of myriads of millions of asankhyeyas of living beings who have, in the past, seen the Buddhas. Their roots are keen and their wisdom bright. Hearing what the Buddha says they will be able to revere and believe it.”

At that time, Shariputra, wishing to restate this meaning, spoke the following verses:

Dharma King, Supremely Honored One,
Do but speak; pray have no worries,
For, with in the limitless multitudes,
Are those who can revere and believe it.

The Buddha again stopped Shariputra, “If this matter were spoken of, the gods, humans, and asuras in all the worlds would be frightened and led to doubt, and those Bhikshus of overweening pride would fall into a big pit.”

Then the World Honored One restated his meaning in verse, saying,

Stop, stop. It must not be spoken.
My Dharma is wonderful beyond conception,
And those of undue pride who heard it,
Surely would neither revere nor believe it.

At that time, Shariputra further addressed the Buddha, saying, “World Honored One, I only pray that you will speak it. I only pray that you will speak it. Presently, within this assembly are those who are my equal, hundreds of thousands of myriads of millions of them. Life after life they have been transformed by the Buddha. People such as these will surely be able to revere and believe you. They will gain security and great benefit within the long night.”

At that time, Shariputra, wishing to restate his meaning, recited the following verses:

Supreme and Doubly Honored One.
Pray speak the foremost Dharma.
I, the Buddha’s eldest disciple,
Wish you will but speak it in detail.

The limitless host here assembled,
Can revere and believe this Dharma,
For the Buddha has, for life after life,
Taught and transformed such ones as these.

With one mind, with palms joined,
We all wish to hear the Buddha speak.
Twelve hundred of us there are,
And more, seeking Buddhahood.

Pray, for those assembled here,
Speak of it in detail;
Having heard this Dharma,
Great will our rejoicing be.
Thereupon the World Honored One told Shariputra, “Since you have earnestly requested three times, how can I not speak? You should now listen attentively, think upon it well, and be mindful of it; I will explain it in detail for your sake.”

As he said these words, five thousand Bhikshus, Bhikshunis, Upasakas, and Upasikas in the assembly rose from their seats, made obeisance to the Buddha and left. What was the reason? The roots of their offenses were deep and grave and they were of such overweening pride that they claimed to have obtained what they had not yet obtained and to have certified to that to which they had not yet certified to. With faults such as these they could not stay. The World Honored One remained silent and did not restrain them.

The Buddha then told Shariputra, “My assembly has now been cleared of its branches and leaves and only the trunks remain. Shariputra, it is excellent that those of overweening pride have left. You should now listen well and I shall speak it for you.”

Shariputra said, “So be it, World Honored One. I wish joyfully to hear it.”

The Buddha told Shariputra, “A wonderful Dharma such as this is spoken only occasionally by the Buddhas, the Thus Come Ones, just as the udumbara flower appears but once in a great while.”

“Shariputra, you should all believe that which the Buddha says, for his words are not vain or false. Shariputra, all the Buddhas speak the Dharma in accord with what is appropriate, but its purport is difficult to understand. What is the reason? I extensively speak all dharmas by means of countless expedient devices, various causes and conditions, analogies, and expressions. This Dharma cannot be understood through deliberation or discrimination. Only the Buddhas alone can know it. Why is this? All the Buddhas, the World Honored Ones, appear in the world only because of the causes and conditions of the one great matter.”

“Shariputra, what is meant by ‘All Buddhas, World Honored Ones, appear in the world only because of the causes and conditions of the one great matter?’ The Buddhas, the World Honored Ones, appear in the world because they wish to lead living beings to open the knowledge and vision of the Buddhas and gain purity. They appear in the world because they wish to demonstrate to all living beings the knowledge and vision of the Buddhas. They appear in the world because they wish to lead living beings to awaken to the knowledge and vision of the Buddhas. They appear in the world because they wish to lead living beings to enter into the Path of the knowledge and vision of the Buddhas.”

“Shariputra, these are the causes and conditions of the one great matter for which all the Buddhas appear in the world.”

The Buddha told Sharipura, “All the Buddhas, the Thus Come Ones, teach and transform only Bodhisattvas. All their actions are always for the one matter, and that is only to demonstrate and enlighten living beings to the Buddha’s knowledge and vision. Shariputra, in speaking Dharma to living beings, the Thus Come Ones use only the Buddha Vehicle. There are no other vehicles, whether two or three. Shariputra, the Dharma of all the Buddhas of the ten directions is thus. Shariputra, the Buddhas of the past, by means of limitless, countless expedient devices, various causes and conditions, analogies and expressions, have proclaimed all the dharmas to living beings. These dharmas were all for the sake of the One Buddha Vehicle. All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of All Modes.”

“Shariputra, when the Buddhas of the future shall come into the world, they will also by means of limitless, countless expedient devices, various causes and conditions, analogies and expressions, proclaim all the dharmas to living beings. These dharmas will all be for the sake of the One Buddha Vehicle. Hearing the Dharma from the Buddhas, all these living beings will ultimately attain to the Wisdom of all Modes.

Shariputra, presently, all the Buddhas, World Honored Ones, throughout the ten directions in limitless hundreds of thousands of myriads of millions of Buddhalands, greatly benefit living beings and bring them peace and happiness. These Buddhas also by means of limitless, countless expedient devices, various causes and conditions, analogies, and expressions, extensively proclaim all the dharmas to living beings. These dharmas are all for the sake of the One Buddha Vehicle. All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of All Modes.

Shariputra, all the Buddhas only teach and transform Bodhisattvas because they wish to demonstrate to living beings the Buddha’s knowledge and vision, because they wish to awaken living beings to the Buddha’s knowledge and vision, and because they wish to lead living beings to enter the Buddha’s knowledge and vision.”

“Shariputra, I, now, too am also like this. Knowing that living beings have various desires to which their hearts are deeply attached, according to their basic dispositions, and by means of various causes and conditions, analogies, expressions, and the power of expedient devices, I speak the Dharma to them.”

“Shariputra, this is all done so that they may attain the One Buddha Vehicle and the Wisdom of All Modes.”

“Shariputra, in the worlds of the ten directions, there are not even two vehicles, how much the less three. Shariputra, all Buddhas appear in the world of the five evil turbidities, that is, the kalpa turbidity, the affliction turbidity, the living beings turbidity, the view turbidity, and the life turbidity. So, Shariputra, it is that in the time of the confusion of the kalpa turbidity, living beings are heavy-laden with impurities. Because they are stingy, greedy, envious, and jealous, they develop unwholesome roots. For this reason, all the Buddhas, by means of the power of expedient devices, within the One Buddha Vehicle, make discriminations and speak of three.

Shariputra, if a disciple of mine calls himself an Arhat or Pratyekabuddha, but does not hear or know of the fact that all the Buddhas, the Thus Come Ones, only teach and transform the Bodhisattvas, he is not a disciple of the Buddha nor is he an Arhat, nor is he a Pratyekabuddha.”

“Furthermore, Shariputra, it should be known that those Bhikshus and Bhikshunis who claim to have attained Arhatship and to dwell in their final bodies before ultimate Nirvana, but who do not further resolve to seek anuttarasamyaksambodhi, are people of overweening pride. Why is this? It is impossible that any Bhikshu who had actually attained Arhatship should not believe this Dharma, except in the case when the Buddha has passed into extinction and no Buddha is in existence. Why is this? After the Buddha has passed into extinction, those who accept, uphold, read, recite, and understand the meaning of Sutras such as this will be hard to find. If they encounter other Buddhas, they will then obtain thorough understanding of this Dharma.”

“Shariputra, all of you should, with one heart, believe, understand, accept and uphold the speech of the Buddha, for in the words of all the Buddhas there is nothing vain or false. There are no other vehicles; there is only the One Buddha Vehicle.”

---

4. 
   Expedient Devices

Chapter 2

At that time, the World Honored One, wishing to restate his meaning, spoke verses, saying,

Those Bhikshus and Bhikshunis,
Who harbor overweening pride.
The arrogant Upasakas,
Upasikas who do not believe,
In the fourfold host, such ones as these,
Numbering five thousand strong…
Who do not see their own mistakes,
Deficient in morality,
And guarding imperfections,
Those of paltry wisdom have left;
The chaff within the multitude is gone,
Thanks to the Buddha’s awesome virtue.
These people, lacking blessings and virtue,
Are unworthy of receiving this Dharma.
The assembly is free of branches and leaves;
The trunks alone remain intact.

Shariputra, listen well:
The Dharma obtained by the Buddhas,
Is spoken for living beings
Through the power of limitless expedients,
The thoughts in living being’s minds,
The various pathways they have walked,
The nature of their various desires,
Their karma, good or ill, from former lives,
The Buddha knows them all thoroughly.
Using conditions, analogies,
Expressions, and powerful expedients,
I cause them to rejoice.
I may speak the Sutras,
Gathas, or past events,
Of former lives, the unprecedented,
Causes and conditions,
Analogies or geyas,
Or the upadesha texts.

To dull-rooted ones who delight in lesser dharmas,
And who are greedily attached to birth and death,
Who, under limitless Buddhas,
Have not walked the deep and wondrous Path,
Oppressed by scores of sufferings,
For them I speak of Nirvana.

I have established these expedients
To cause them to enter the Buddha’s wisdom.
Never did I say, “All of you
Will realize the Buddha Way.”
I did not say as much because
The time to speak had not yet come.
The time, now, is exactly right,
To speak the Great Vehicle.

The nine division of my Dharma,
Are spoken to accord with living beings;
Intending to lead them into the Great Vehicle,
I therefore speak this Sutra text.

For the Buddha’s disciples, pure in heart,
Who are compliant and have keen faculties,
Who, under countless Buddhas,
Have walked the deep and wondrous Path,
I speak the Sutra of the Great Vehicle.

I predict that such people
In the future will realize the Buddha Way,
For with profound thoughts they recollect the Buddha,
Cultivate and uphold pure morality.

When they hear that they will become Buddhas
Great will their rejoicing be.
The Buddha knows their thoughts and conduct,
And speaks the Great Vehicle for them.

If Hearers or Bodhisattvas,
Hear this Dharma that I speak,
Be it but a single verse,
They will become Buddhas, without a doubt.
In the Buddhalands of the ten directions,
There is only the Dharma of One Vehicle;
There are not two or three,
Except those spoken by the Buddhas as expedients,
And those are but false appellations
Used to induce living beings,
So that he may teach them the Buddha’s wisdom.

The Buddhas appear in the world
Only for the sake of this One Real Matter;
The other two are not the truth;
To the end they would not use the Small Vehicle
To rescue living beings.

The Buddha himself dwells in the Great Vehicle,
And in accord with the Dharmas he has gained,
Adorned with the power of samadhi and wisdom,
He uses these to save living beings.

Having certified to the supreme path, myself,
The Great Vehicle’s Dharma of equality,
Were I to teach by means of the Small Vehicle,
Even a single human being,
I would have fallen into stingy greed;
But such a thing could never be.

Should people rely, in faith, upon the Buddha,
The Thus Come One will not deceive them;
He has no thoughts of envy or greed,
And he has cut off all the evil in the dharmas.
Therefore, throughout the ten directions,
The Buddha alone has nothing to fear.

My body adorned with marks,
I brilliantly illumine the world.
Revered by countless multitudes
I speak the Seal of the Real Mark.
Shariputra, you should know,
That in the past I took a vow,
Wishing to lead the multitudes,
To be identical with me.

That vow, made long ago,
Now has been perfectly fulfilled,
For I have transformed all beings,
Leading them into the Buddha Path.
If, when I met with living beings,
I taught them just the Buddha Path,
Those lacking wisdom would be puzzled;
Confused, they would not accept the teaching.

I know that these living beings
Have never cultivated good roots.
They are firmly attached to the five desires,
And, out of stupidity and love, become afflicted.

Because of all their desires,
They fall into the three evil paths,
They turn on the wheel in the six destinies,
Suffering utter misery.

They take a tiny form in the womb;
Life after life, it continues to grow.
With scanty virtue and few blessings,
They are oppressed by scores of sufferings,
They enter the dense forest of deviant views,
Those of existence, non-existence, and the like.
They become dependent on those views—
Sixty-two of them in all.

Deeply attached to illusory dharmas,
They cling to them firmly and cannot let them go.
Arrogant, they brat of their loftiness;
They are flatterers, their hearts insincere.

Throughout ten billion eons,
They never hear the Buddha’s name,
Nor do they hear the proper Dharma.
Such people are difficult to save.

Therefore, Shariputra,
I set forth expedients for them,
Speak of the way to suffering’s end,
And demonstrate Nirvana.
Although I speak of Nirvana,
It is not true extinction.

All dharmas from their origin,
Are ever marked by still extinction.
When the Buddhas’s disciples have walked the Path,
In a future age they will become Buddhas.

I possess the power of expedients,
And demonstrate the Dharma of Three Vehicles.
All the World Honored Ones,
Speak the Dharma of One Vehicle.

Now all of you assembled here,
Should cast your doubts aside.
The speech of all Buddhas is the same:
There is only One Vehicle, not two.

Throughout countless eons in the past,
Innumerable extinct Buddhas,
Hundreds of thousand of myriads of millions of them,
A number beyond all calculation,
World Honored Ones such as these,
Used various conditions, analogies,
And the power of countless expedients,
To proclaim the marks of all dharmas.

All of those World Honored Ones,
Spoke the Dharma of One Vehicle,
Transforming beings without limit,
Leading them to the Buddha Path.

Further, all great Sagely Lords,
Know the deep desires in the hearts
Of all the gods, humans, and other beings
Within all the worlds.

Using different expedients,
Which help to reveal the foremost principle.
If there are living beings
Who have met with Buddhas in the past
Heard the Dharma, practiced giving,
Morality, patience, and vigor
Dhyanasamadhi, wisdom, and so on,
Cultivating blessings and wisdom,
Persons such as these
Have all realized the Buddha path.

When those Buddhas have become extinct
If there are those with compliant hearts,
Beings such as these
Have attained the Buddha Way.

After the extinction of those Buddhas,
Those who have made offerings to their shariras,
Building millions of kinds of stupas,
Made of gold, silver, or of crystal,
Mother-of-pearl, carnelian,
Rose quartz, lapis lazuli, and other gems,
Clear, pure and most ornate,
Worked to grace the stupas,
Or should there be those who have built temples
Out of stone, chandana, or aloeswood,
Hovenia, or other timbers,
Bricks, clay, and the like,
Or those who, in the barren waste,
Have piled up earth into a Buddha-shrine,
Or even children who, at play,
Have piled up sand to make a stupa,
All persons such as these,
Have realized the Buddha Way.

Those who, for the Buddhas,
Have erected images,
Carving all their myriads of marks,
Have realized the Buddha Way.

They may have used the seven gems,
Or bronze or copper, white or red,
Wax, lead, or tin,
Iron, wood, or clay,
Or, perhaps, lacquered cloth,
In making Buddha images;
Persons such as these
Have realized the Buddha Way.

Those who painted bright Buddha images,
Adorned with the marks of their hundreds of blessings,
Whether they did it themselves or employed others,
Have realized the Buddha Way.

Even children who, at play,
Who with a straw, a stick, or pen,
Or even with their fingernails,
Drew images of the Buddha,
People such as these,
Gradually accumulated merit and virtue,
Perfected the heart of great compassion,
And have realized the Buddha Way.

They teach only Bodhisattvas,
And rescue countless multitudes.
Should persons, in stupas or in temples,
Make offerings with a reverent heart,
To jeweled or painted images,
With flowers, incense, banners, or canopies,
Or should they cause others to make music,
With drums, horns, or conches,
Pan-pipes, flutes, lutes or bamboo lyres,
Guitars, cymbals, or brass gongs,
With many wondrous sounds as these,
Played solely as offerings…
Or if, with happy hearts, with songs
And chants they praised the Buddha’s virtues,
With even just one small sound,
They have realized the Buddha Way.

If people with scattered minds
Have given but a single flower
As an offering to a painted image,
They shall gradually see numberless Buddhas.

If they bowed in worship,
Or merely placed their palms together,
Or even raised a single hand,
Or gave a slight nod of the head,
As an offering to the images,
They shall gradually see countless Buddhas,
And have, themselves, realized the Buddha Way.

They will rescue countless multitudes,
And enter Nirvana without residue,
As a fire goes out when the fuel has been consumed.
If people with scattered minds,
Enter stupas or temples,
And say but once, “Namo Buddha,”
They have realized the Buddha Way.

Be it from Buddhas of the past,
While existent, or after their extinction,
Those who have heard this Dharma,
Have realized the Buddha Way.
The World Honored Ones of the future,
Are limitless in number;
All of these Thus Come Ones,
Will also speak the Dharma of expedient devices.

All of the Thus Come Ones,
By means of limitless expedients,
Help all living beings
To enter the Buddha’s non-outflow wisdom.

Of those who have heard the Dharma,
None will fail to become Buddhas.
All the Buddhas have made this vow
“As to the Buddha Way which I have walked,
I wish to lead all living beings
Alike to obtain this Path.”

And although the Buddhas of the future
Will speak a hundred thousand million,
Countless Dharma-doors,
They are, in fact, for the sake of One Vehicle.

All Buddhas, Doubly Perfect Honored Ones,
Know the Dharmas are eternally without a nature.
The Buddha-seed arises from conditions;
Thus they speak of the One Vehicle.

This Dharma abides in the Dharma’s position,
Dwelling forever in worldly marks.
Having understood this in the Bodhimanda,
The Guiding Master teaches it expediently.

Those who receive the offerings of gods and humans,
The Buddhas of the present in the ten directions,
Their number like the Ganges’ sands,
Manifest within the world
To bring peace and comfort to living beings,
And also speak Dharma such as this.

Knowing the foremost still extinction,
They use the power of expedients
To demonstrate the various paths,
In reality, for the sake of the Buddha Vehicle.
Knowing the conduct of living beings,
The thoughts deep within their minds,
Their habitual actions in the past,
The nature of their desire, the power of their vigor,
And their faculties, keen or dull,
They employ various causes and conditions,
Analogies and verbal expressions,
To teach them the appropriate expedients.
Now I, too, am like them.

Using various Dharma-doors,
I proclaim the Buddha Way
To bring peace and comfort to living beings.
I use the power of my wisdom,
To know the nature of beings’ desires;
I speak all dharmas expediently,
To lead them all to happiness.
Shariputra, you should know,
As I regard them with my Buddha Eye,
I see living beings in the six paths,
Impoverished, lacking blessings and wisdom,
Entering the dangerous path of birth and death,
Where they suffer unremittingly.

They are deeply attached to the five desires,
Like a yak caring for its tail,
They smother themselves with greed and love,
Blind, and in darkness, seeing nothing.
They do not seek the mighty Buddha,
Or the Dharma which cuts off suffering,
But instead they deeply enter into deviant views;
With suffering, they wish to cast off suffering.

For the sake of these beings,
I give rise to the great compassion heart.
When first I sat in the Bodhimanda,
In contemplation, or walking about the tree,
For a full three times seven days,
I thought over matters such as these:
The wisdom which I have obtained,
Is subtle, wonderful, and foremost,
But living beings are dull-rooted,
Attached to pleasure, blinded by delusion;
Beings such as these,
How can they possibly be saved?

Just then the Brahma Heaven Kings,
As well as the God Shakra,
The Four World-Protecting God Kings,
The god of the Heaven of Great Comfort,
And the other heavenly multitudes,
With retinues numbering in the billions
Reverently placed their palms together,
And requested me to turn the Dharma-wheel.

I then thought to myself,
“Were I to praise only the Buddha Vehicle,
Beings sunk in suffering
Would be unable to believe this Dharma.
They would slander it out of disbelief,
And fall into the three evil paths.
It is better that I do not speak the Dharma,
But quickly enter into Nirvana.”

Then I recalled that the Buddhas of the past
Practiced powerful expedients,
And as I now have obtained the Path,
It is fitting that I also teach Three Vehicles.

When I had been thinking thus,
The Buddhas of the ten directions all appeared,
And with the Brahma sound encouraged me, saying,
“Good indeed, O Shakyamuni,
Foremost Guiding Master.
Having attained the supreme Dharma,
You follow the precedent of all Buddhas,
To employ the power of expedient devices.
We have all obtained as well,
That foremost Dharma, most wonderful.
For the various kinds of living beings,
We discriminate and teach Three Vehicles.

Those of little wisdom who delight in lesser dharmas,
Would not believe that they could become Buddhas.
That is why we use expedient means,
To discriminate and teach the various fruits.
Although Three Vehicles are taught,
It is only for the sake of teaching Bodhisattvas.”

Shariputra, you should know,
That when I heard the Sagely Lions’
Deep, pure, and wondrous sound,
I called out “Homage to all Buddhas.”
And further had this thought,
“I have come into a turbid, evil world;
As the Buddhas speak,
I should follow in accord.”

Having thought upon this matter,
I went straightaway to Varanasi.
Since the still and extinct mark of all dharmas,
Cannot be expressed in words,
I used the power of expedients,
To instruct the five Bhikshus.
This was called the turning of the Dharma-wheel.

Then came the sound of Nirvana,
As well as “Arhatship,”
“Dharma,” and the “Sangha,” various names.
From remote eons onward,
I have praised and shown Nirvana’s dharma,
As the final end of birth and death’s sufferings;
Always have I spoken thus.

Shariputra, you should know,
I see disciples of the Buddha,
Resolutely seeking the Buddha Way,
Limitless thousands of myriads of millions of them,
All with hearts of reverence,
All coming before the Buddha.
They had heard, from former Buddhas,
Expedient teachings of the Dharma.

This causes me to think,
“The reason why the Thus Come One appears,
Is to teach the wisdom of the Buddha,
And now the time is exactly right.”
Shariputra, you should know,
Those with dull faculties and slight wisdom,
Those attached to marks, the arrogant,
Cannot believe this Dharma.

I now rejoice and have no fear,
And among the Bodhisattvas,
I shall cast expedients aside and be straightforward,
Speaking only of the supreme Path.
When the Bodhisattvas have heard this Dharma,
The network of their doubts will be rent (destroyed);
Twelve hundred Arhats
Will all attain to Buddhahood.

As the Buddhas of the three periods of time
In such a manner spoke the Dharma,
So do I likewise now expound
The undiscriminated Dharma.
All Buddhas come into the world
But rarely, and are hard to meet;
And when they appear in the world,
It is hard for them to speak the Dharma.
Throughout countless eons, too,
It is difficult to hear this Dharma.

And those who can hear this Dharma—
Such people too, are rare,
Like the udumbara flower,
In which all take delight,
Which the gods and humans prize,
For it blooms but once in a long, long time
So one who hears this Dharma, gives joyful praise,
With even just a single word,
Has thereby made offerings,
To all the Buddhas of the three periods of time.

Such people are extremely rare,
Rarer than the udumbara flower.
All of you should have no doubts,
For I am the Dharma King;
I declare to the assembly:
I use only the path of One Vehicle,
To teach and transform Bodhisattvas.

There are no Hearer Disciples.
Shariputra, all of you,
The Hearers and Bodhisattvas,
Should know that this wondrous Dharma
Is the secret essence of all Buddhas.

In the evil world of five turbidities,
Beings who are blissfully attached
To pleasures and desires,
Will never seek the Buddha Way.

Evil people of the future,
Hearing the Buddha speak of One Vehicle,
In their delusion will not accept or believe it,
But will slander it and fall into the evil paths.

Still, those with shame and purity,
Who resolutely seek the Buddha Way,
For such ones as these I praise
The path of One Vehicle, extensively.

Shariputra, you should know,
The Dharma of all Buddhas is like this:
By means of millions of expedients,
I speak Dharma in accord with what is appropriate.

But those who do not study it,
Will never come to understand it.
Since all of you already know
All Buddhas, Masters of the World,
Work by means of appropriate expedients,
You should have no further doubts.
Let your hearts be filled with joy;
You know you will reach Buddhahood.

---

5.  

A Parable

Chapter 3

Part One : Shariputra’s predicament

Thereupon, Shariputra, with joyful enthusiasm, rose, placed his palms together, gazed reverently at the World Honored One’s face and said to the Buddha, “Now, having heard this sound of Dharma from the World Honored One, my heart rejoices and I have obtained what I never had before.”

“What is the reason? In the past, I heard a Dharma such as this from the Buddha, and saw the Bodhisattvas receive predictions of Buddhahood, but we had no part in this matter. I was deeply hurt that I had lost the limitless knowledge and vision of the Thus Come One.”

“World Honored One, when I used to dwell alone in mountain forests, at the foot of trees, whether sitting or walking, I continually had this thought, “We all identically enter into the Dharma-nature, why has the Thus Come One shown us deliverance by means of the Small Vehicle Dharma? We are at fault, not the World Honored One.”

“What is the reason? If we had waited for the lecture on the cause of realizing anuttarasamyaksambodhi, we would certainly have been delivered by means of the Great Vehicle Dharma. But we did not understand that expedient devices are spoken in accord with what is appropriate. Therefore, when we first heard the Buddhadharma, upon encountering it, we immediately believed, accepted, and considered it, and attained realization.”

“World Honored One, from of old, I have, day and night, continually reproached myself. Now, from the Buddha, I have heard what I never heard before, this Dharma which has never been before, and all my doubts have been severed. My body and mind are blissful, and I am at peace.”

“Today, indeed, I know that I am a true disciple of the Buddha, born from the Buddha’s mouth, transformed from the Dharma; I have obtained a share of the Buddhadharma”

At that time, Shariputra, wishing to restate this meaning, spoke verses, saying:

Hearing this Dharma sound,
I gained what I never had;
My heart is filled with great joy,
The net of doubts has been cast aside .

From of old, favored with the Buddha’s teaching,
I had never lost the Greater Vehicle.
The Buddha’s sound is extremely rare,
And can rid beings of their woes.
I have already attained to the end of outflows,
Yet hearing it my woes also are dispelled.

As I dwelt in the mountain valleys,
Sometimes at the foot of trees,
Whether sitting or walking,
I constantly thought upon this topic:

“Ah,” I cried in bitter self-reproach,
“Why have I deceived myself?
We, too, are the Buddha’s disciples,
And equally enter the non-outflow Dharma;
Yet, in the future, we shall not be able
To proclaim the Unsurpassed Path.

The Golden Color, the Thirty-two,
The Ten Powers and all the Liberations
Are together in a single Dharma,
But I have not attained these things.

The Eighty Wondrous Hallmarks,
The Eighteen Unshared Dharmas–
Such qualities of virtue–
I have missed them, every one.”

When I used to walk alone,
I would see the Buddha in the Great Assembly,
His fame filling the ten directions,
Vastly benefiting all beings.
I felt I had lost this benefit,
And had but cheated myself.

Constantly, both day and night,
I thought upon this matter,
And wished to ask the World Honored One
Whether or not I had lost it.

I often saw the World Honored One
Praising all the Bodhisattvas,
And so it was, by day and night,
I pondered on matters such as these.

Now I hear the Buddha’s sound,
Opportunely speaking that Dharma
Which is without outflows–hard to conceive of–
And leads living beings to the Bodhimanda.

Once, I was attached to deviant views,
And was a teacher of the Brahmins.
The World Honored One knew my heart,
Pulled out the deviant, and taught me Nirvana.

I rid myself of deviant views,
And realized the Dharma of emptiness.
Then, I said to myself
That I had arrived at Quiescence.

But now, at last, I realize
It is not real Quiescence.
For when I become a Buddha,
Complete with the Thirty-two Marks,
Revered by gods, humans, and yaksha hordes,
Dragons, spirits, and others,
Only then will I be able to say,
“This is eternal Quiescence without residue.”
The Buddha, in the Great Assembly,
Has said, I shall become a Buddha.
Hearing such a Dharma sound,
All my doubts have been dispelled.

When I first heard the Buddha speak,
My heart was filled with great fear and doubt:
“Is this not Mara disguised as the Buddha,
Come to disturb and confuse my heart?”

The Buddha, by means of various conditions,
Analogies, and ingenious speech,
Makes one’s heart as calm as the sea.
Hearing him, the net of my doubts was rent.

The Buddha says that in the past,
The limitless Buddhas, now extinct,
Dwelling in the use of expedients,
Also spoke this Dharma–each of them.

The Buddhas of the present and future,
Their numbers without limit,
Also used expedients
To expound Dharma such as this.
Just as now, the World Honored One,
From birth until his leaving home,
His attaining the Way and turning the Dharma wheel,
Also speaks by means of expedients.

The World Honored One speaks of the real Path.
The evil one does no such thing;
Hence, I know for certain
This is not the demon posing as the Buddha.
Because I had fallen into a net of doubts,
I said it was the doings of the demon.

Hearing the Buddha’s compliant voice,
Profound, far-reaching, subtle and fine
Proclaiming wide the clear, pure Dharma,
Great is the joy within my heart.
My doubts are forever ended,
As in Real Wisdom I stand firm.

I am certain to become a Buddha,
Revered by gods and humans.
I shall turn the Unsurpassed Wheel of Dharma,
To teach and transform Bodhisattvas.

Part Two : Shariputra’s Prediction

At that time, the Buddha told Shariputra, “I, now, amidst the great assembly of gods, humans, Shramanas, Brahmins, and others, declare that in the distant past, in the presence of twenty thousand kotis of Buddhas, for the sake of the Unsurpassed Way, I have constantly taught and transformed you. You, throughout the long night, have followed me and received my instructions. I have used expedient devices to guide you to be born within my Dharma.”

“Shariputra, in the past, I taught you to resolve yourself on the Buddha Way, but you have completely forgotten this, and so you say of yourself that you have already attained quiescence.

“Now, again, wishing you to recall the path you have practiced according to your past vows, I, for the sake of the Hearers, speak this Great Vehicle Sutra by the name of The Wonderful Dharma Lotus Flower, a Dharma for instructing Bodhisattvas of whom the Buddhas are protective and mindful.”

“Shariputra, in a future age, after limitless and boundless, inconceivable eons, having made offerings to some thousands of myriads of kotis of Buddhas, having reverently upheld the Proper Dharma, and having perfected the Path practiced by the Bodhisattvas, you shall become a Buddha by the name of Flower Light Thus Come One, One Worthy of Offerings, One of Proper and Universal Knowledge, One Whose Understanding and Conduct Are Complete, a Well-gone One Who Understands the World, an Unsurpassed Knight, a Taming and Regulating Hero, a Teacher of Gods and Humans, a Buddha, a World Honored One.”

“His country shall be called ‘Apart From Filth.’ Its ground will be level, pure and adorned, tranquil, and prosperous, and abounding with gods. It shall have lapis lazuli for soil and eight intersecting roads bordered with golden cords, and by which shall stand rows of trees made of the seven treasures constantly blooming and bearing fruit.”

“The Thus Come One Flower Light will also teach and transform living beings by means of the Three Vehicles. Shariputra, when this Buddha comes into the world, although it will not be an evil age, because of his past vows, he shall teach the Dharma of Three Vehicles.”

“That eon will be called ‘Adorned With Great Jewels.’ Why will it be called ‘Adorned With Great Jewels’? Because in that land, Bodhisattvas will be considered great jewels.”

“These Bodhisattvas will be limitless, boundless, and inconceivable in number, beyond the reach of calculation or analogy. Without the power of the Buddha’s wisdom, no one could know their number.”

“When they wish to walk, jeweled flowers will spring up beneath their feet. These Bodhisattvas will not be those who have just brought forth the resolve. They will have planted the roots of virtue for a long time, and in the presence of limitless hundreds of thousands of myriads of kotis of Buddhas purely cultivated Brahman conduct, constantly receiving the Buddhas’ praise, constantly cultivating the Buddha’s wisdom, and complete with great spiritual penetrations, they will be well-versed in all the doors of Dharma, straightforward, ingenuous, and resolute. Bodhisattvas such as these will fill that country.”

“Shariputra, the life span of the Buddha Flower Light will be twelve small eons, not counting the time during which, as a prince, he will not yet have become a Buddha. The life spans of the people in that country will be eight small eons.”

“After twelve small eons, the Thus Come One Flower Light will confer upon the Bodhisattva Solid Fullness a prediction of anuttarasamyaksambodhi, and announce to the Bhikshus, ‘The Bodhisattva Solid Fullness shall next become a Buddha by the name of Flowery Feet Peacefully Walking, Tathagata, Arhat, Samyaksambuddha. His Buddha-country will be of like character.’”

“Shariputra, when the Buddha Flower Light has passed into quiescence, the Proper Dharma Age shall dwell in the world for thirty-two small eons. The Dharma Image Age shall dwell in the world also for thirty-two small eons.”

At that time, the World Honored One, wishing to restate this meaning, spoke verses, saying,

Shariputra, in a future age,
Shall become a Buddha, honored and all-wise,
By the name of Flower Light,
Who will save limitless multitudes.

Having made offerings to countless Buddhas,
And having perfected the Bodhisattva conduct,
The Ten Powers and other meritorious qualities,
He shall certify to the Unsurpassed Way.

When limitless eons have passed,
There shall be an eon named “Adorned with Great Jewels,”
And a world by name of “Apart from Filth,”
Being pure and without flaw,
With lapis lazuli as its ground,
And its roads bordered with golden cords,
With multicolored trees made of seven treasures,
Which constantly bloom and bear fruit.

The Bodhisattvas in that land,
Will be always firm in mindfulness,
With spiritual penetrations and paramitas ,
All thoroughly perfected.
In the presence of countless Buddhas,
They will have well-learned the Bodhisattva Way .

Great Knights such as these
Shall have been transformed by the Buddha Flower Light .
That Buddha, when still a prince,
Shall renounce his land and worldly glory,
And in his final body,
Leave home to realize the Buddha Way.

The Buddha Flower Light shall dwell in the world
For a life span of twelve small eons.
The people of his land
Shall live for eight small eons.

When that Buddha has passed into quiescence,
The Proper Dharma shall remain in the world
For thirty-two small eons,
Widely saving living beings.

When the Proper Dharma has vanished,
The Dharma Image shall remain for thirty-two.
The sharira shall be distributed widely,
For the offerings of gods and humans.

The deeds of the Buddha Flower Light,
Shall be such as these.
That Sagely Honored One, Twice Complete,
Shall be supreme and beyond compare.
And he is just you, yourself!
It is fitting that you do rejoice.

Part Three : The Parable

At that time, the Four-fold Assembly of Bhikshus, Bhikshunis, Upasakas, and Upasikas, as well as the great multitude of yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and so forth, seeing Shariputra, in the presence of the Buddha, receive a prediction for anuttarasamyaksambodhi, greatly rejoiced in their hearts and leapt for unbounded joy.

Each removed his upper garment and presented it as an offering to the Buddha. Shakro Devanam Indrah and the Brahma Heaven King, together with countless gods, also made offerings to the Buddha of heavenly wonderful garments, heavenly mandarava flowers and mahamandarava flowers, and so forth.

The heavenly garments they tossed aloft remained in empty space and whirled around. Then, all at once, in empty space hundreds of thousands of myriads of kinds of heavenly music began to play, and there fell a rain of heavenly flowers.

As they uttered these words, “Long ago in Varanashi, the Buddha first turned the Wheel of Dharma. Now, he turns again that unsurpassed, magnificent Dharma -wheel.”

At that time, all the gods, wishing to restate this meaning, spoke the following verse:

Long ago in Varanashi,
You turned the Dharma-wheel of Four Truths,
Discriminatingly speaking of the Dharmas,
The production and extinction of Five Heaps.

Now, again, you turn that wondrous,
Unsurpassed, great Wheel of Dharma.
This Dharma is deep and recondite,
And few are those who can believe it .

We from of old,
Have often heard the World Honored One speak,
But never have we heard such Dharma,
So deep, wondrous, and supreme.

The World Honored One has spoken the Dharma,
And we rejoice accordingly,
As the greatly wise Shariputra
Now receives the Honored One’s prediction.

We, too, are like this,
And will surely become Buddhas,
Throughout all the worlds,
Most honored and supreme.

The Buddha’s Way is inconceivable,
Taught expediently according to what is fitting.
May all of our blessed karma,
In this life and in lives gone by,
And the merit and virtue gained from seeing the Buddha,
Be dedicated to the Buddha Way.

At that time, Shariputra spoke to the Buddha, saying, “World Honored One, I now have no further regret, having received from the Buddha a prediction for Annutarasamyaksambodhi. But the twelve hundred whose hearts have attained self-mastery, and who formerly dwelt in the Stage of Study, were constantly taught by the Buddha who said, ‘My Dharma can enable one to separate from birth, old age, sickness, and death and attain to Ultimate Nirvana.’

Both Those Who Study and Those Beyond Study alike have separated from the View of Self, the Views of Existence and Non-existence, and so forth, and claim that they have attained Nirvana. Yet now, hearing from the World Honored One that which they have never heard before, they have all fallen into doubt and delusion. Good indeed, World Honored One, I hope that you would, for the sake of the Four-fold Assembly, speak of these causes and conditions, to free them of their doubts and regrets.”

At that time, the Buddha told Shariputra, “Have I not said before that all Buddhas, World Honored Ones, speak the Dharma by means of various causes and conditions, parables, phrases, and expedient devices, all for the sake of Anuttarasamyaksambodhi? All of these teachings are for the sake of transforming Bodhisattvas. However, Shariputra, I shall now again make use of a parable in order to further clarify the principle, for all those who are wise gain understanding through parables.”

“Shariputra, suppose that in a country, a city, or a village, there is a great Elder, aged and worn, of limitless wealth, possessing many fields, houses, and servants.”

“His house is spacious and large, having only one door but with a great many people–one hundred, two hundred, even five hundred of them–dwelling within it.”

“Its halls and chambers are decaying and old; its walls are crumbling. The pillars are rotting at their bases; the beams and ridgepoles are toppling dangerously.”

“All at once, throughout the house, a fire breaks out, setting the house ablaze.”

“The Elder’s sons, ten, twenty, even thirty of them are inside the house.”

“The Elder, seeing the fire arise from the four sides, is greatly alarmed and makes the following reflection: ‘Although I have been able to escape safely through this burning doorway, all my children remain inside the burning house, happily attached to their amusement, unaware, unknowing, not alarmed and not afraid. The fire presses upon them and the pain will sear them, but at heart they do not mind it, nor have they any thought to escape.”

“Shariputra, the Elder then reflects, ‘My body and arms are strong. I might gather them into a cloth pouch or onto a table and take them from the house.’ He further reflects, ‘This house has only one door and it is narrow and small. My sons are young and immature and as yet know nothing. Attached to their place of play, they may fall and be burnt in the fire.’”

“ ‘I must tell them of this frightful matter, that the house has caught fire, and they must hurry and come out so as not to be burned.’ So thinking, he speaks to his sons, saying, ‘Come out, all of you quickly!’ Although the father, in his pity, induces them with good words, still all the sons are happily attached to their amusements and play and refuse to believe him. They are not frightened or afraid and have no intention of leaving. What is more, they do not know what is meant by fire, what is meant by house or what is meant by being lost. They merely run from east to west in play, staring at their father.”

“Then, the Elder has this thought, ‘The house is already ablaze with a great fire. If my sons and I do not get out in time, we certainly shall be burned. I shall now devise an expedient device so that my sons can avoid this disaster.’”

“The father, knowing both the predispositions of his sons and the preferences each has for various precious toys and unusual playthings to which they happily responded, speaks to them, saying, ‘The things you will love to play with are rare and hard to get. If you do not take them, you will certainly regret it later. Things such as these: a variety of sheep carts, deer carts, and ox carts, are now outside the door for you to play with. All of you should quickly come out of this burning house and I shall give you whatever you want.’”

“Then the children, hearing their father speak of these precious playthings which suited their wishes exactly, eagerly push and shove one another aside in a mad scramble, all fighting to get out of the burning house.”

“At that time, the Elder, seeing that all his sons had gotten out safely and were seated on the ground at the crossroads, is without further obstruction; his mind is at peace and he is filled with joy.”

“Then the children all speak to their father, saying, ‘Father, the fine playthings you promised us a while ago, the sheep carts, the deer carts, and the ox carts, please give them to us now.’”

“O Shariputra, at that time, the Elder gives to all of his sons equally great carts.”

“The cart is high and wide, adorned with a multitude of intertwining jewels, surrounded by railings, and hung with bells on its four sides. Further, it is covered with canopies, adorned with various rare and precious jewels, strung with jeweled cords and hung with flowered tassels. The cart is heaped with beautiful mats and set about with rosy cushions. It is yoked to an ox, plump and white and of fine appearance, of great muscular strength, that walks with even tread, as fleet as the wind, having also many servants who follow and guard it.”

“And why is this? That great Elder has limitless wealth and all manner of storehouses full to overflowing.”

“So he reflects thus: ‘My possessions are boundless. I should not give my children small or inferior carts. All of these youngsters are my children whom I love without partiality. Having such great carts made of the seven jewels, infinite in number, I should give them to each one equally. Why? If I gave them to an entire country, they would not run short; how much the less if I gave them to my children!”

“Meanwhile, all of the children are riding around on the great carts, having gotten what they never expected to have, beyond their original hopes.”

“Shariputra, what do you think? When that Elder gives equally to all of his children the great jeweled carriages, is he guilty of falsehood or not?”

Shariputra replied, “No, World Honored One. The Elder is not guilty of falsehood, for he has only enabled his children to avoid the calamity of fire, and has thereby saved their lives. Why is this? In saving their lives, he has already given them a fine plaything. How much the more so his setting up of expedients to save them from the burning house.”

“World Honored One, if that Elder had not given them even so much as a single small cart, he still would not have been speaking falsely. Why? Because the Elder previously had this thought, ‘I will use expedients to lead my children out.’ For this reason, he is not guilty of falsehood. He is even less guilty since, knowing his own wealth to be limitless and wishing to benefit all his children, he gives to them equally great carts.”

The Buddha told Shariputra, “Good indeed, good indeed! It is just as you say.”

“Shariputra, the Thus Come One is also like this in that he is a father to all in the world. He has forever ended all fear, weakness, worry, ignorance and obscurity. He has completely realized the limitless Knowledge and Vision, Powers, and Fearlessnesses. He has great spiritual might and the power of wisdom. He has perfected the paramitas of expedients and wisdom.

He is greatly kind and compassionate. Never tiring, he ever seeks the good, benefiting all. Thus he is born in the Three Realms which are like a burning house in order to save living beings from the fires of birth, old age, sickness, death, grief, misery, stupidity, dullness, and the three poisons. He teaches and transforms them, leading them to the attainment of Anuttarasamyaksambodhi.”

“He sees all living beings are scorched by birth, old age, sickness, death, grief, and misery. They undergo various sufferings, because of the Five Desires, wealth and profit. Further, because of their clinging and grasping, they presently undergo a mass of sufferings and in the future will undergo sufferings in the hells, among the animals, or hungry ghosts. If born in the heavens or among human beings, they will suffer poverty and distress, the suffering of being separated from what one loves, the suffering of being joined together with what one hates, and all the various sufferings such as these.

However, living beings sunk in morass, joyfully sport, unaware, unknowing, unalarmed and unafraid. They do not grow satiated nor do they seek liberation. In the burning house of the Three Realms, they run about from east to west. Although they encounter tremendous sufferings, they are not concerned.”

“Shariputra, having seen this, the Buddha further thinks, ‘I am the father of living beings. I should rescue them from these sufferings and difficulties, and give them the limitless and boundless joy of the Buddha-wisdom to play with.’”

“Shariputra, the Thus Come One further thinks, ‘If I merely use spiritual power and the power of wisdom, and cast aside expedients, praising for all living beings the power of the Thus Come One’s Knowledge and Vision, Powers, and Fearlessnesses, living beings will not be able to be saved in this way. Why is this? All of these living beings have not yet escaped birth, old age, sickness, death, grief and misery. They are being scorched in the burning house of the Three Realms. How could they understand the wisdom of the Buddha?’”

“ Shariputra, just as that Elder, although he had a powerful body and arms, did not use them, but merely applied expedients with diligence to save all the children from disaster in the burning house, and afterwards gave to each of them a great cart adorned with precious jewels, in the same way, the Thus Come One, although he has powers and fearlessnesses, does not use them.”

“He merely uses wisdom and expedients to rescue living beings from the burning house of the Three Realms, speaking to them of Three Vehicles: those of Hearer, Pratyeka Buddha, and Buddha.”

“And he says to them, ‘All of you should take no pleasure in dwelling in the burning house of the Three Realms. Do not lust after vulgar and evil forms, sounds, smells, tastes and tangible objects. If you attach to them greedily and give rise to love for them, you will be burnt. You should quickly escape the Three Realms and attain the Three Vehicles: the Hearer, Pratyeka Buddha, and Buddha Vehicles.’”

“I now give my Pledge for this and it shall never be proved false. You need only diligently and vigorously cultivate. The Thus Come One using these expedient means leads all living beings.”

“He further says, ‘You should all know that the Dharmas of the Three Vehicles have been praised by the sages. They will make you free, unbound, and self-reliant. Riding on these Three Vehicles, by means of non-outflow roots, powers, enlightenments, ways, dhyanas, concentrations, liberations, samadhis, and so on, you shall amuse yourselves and attain limitless peace and joy.’”

“Shariputra, if there are living beings who inwardly posses the wisdom-nature, and hearing the Dharma from the Buddha, the World Honored One, believed and accepted it, diligently making progress, wishing quickly to escape the Three Realms and seeking Nirvana for themselves, they are called those of the Hearer Vehicle. They are like the children who sought the sheep carts and thereby escaped from the burning house.”

“If there are living beings who hearing the Dharma from the Buddha, the World Honored One, believed and accepted it, diligently making progress, and who seek for themselves Spontaneous Wisdom, delighting in solitude and fond of stillness, deeply understanding the causal conditions of all dharmas; they are called those of the Pratyeka Buddha Vehicle. They are like the children who sought the deer carts and so escaped from the burning house.”

“If there are living beings who hearing the Dharma from the Buddha, the World Honored One, believed and accepted it, earnestly cultivating with vigor, seeking All-wisdom, Buddha-wisdom, Spontaneous Wisdom, Untutored Wisdom, the Knowledge and Vision of the Thus Come One, his Powers and Fearlessnesses, pitying and comforting limitless living beings, benefiting gods and humans, saving all, they are called those of the Great Vehicle. Because the Bodhisattvas seek this vehicle, they are called Mahasattvas. They are like the children who sought the ox carts and so escaped from the burning house.”

“Shariputra, just as that Elder, seeing all his children safely escape the burning house to a place of fearlessness, and considering his own unlimited wealth, give to all of his children great carts.”

“The Thus Come One, in the same way, is the father of all living beings. When he sees limitless kotis of living beings using the gateway of the Buddha’s teaching to get off the fearsome and dangerous path of the sufferings of the Three Realms and attain the bliss of Nirvana, he has this thought, ‘I have limitless and boundless wisdom, powers, fearlessnesses and so on–the complete storehouse of the Buddhadharma.

All of these living beings are my children. I should give to all of them great carts, not allowing them to gain individual Quiescence, but crossing them over to Quiescence by means of the Thus Come One’s Quiescence. Having escaped the Three Realms, all these living beings are given as playthings the Buddha’s Dhyana Samadhis, Liberations, and so forth, all of one mark and one kind, praised by the sages and productive of pure, wondrous, and foremost bliss.’”

“Shariputra, just as that Elder first having used the three carts to entice his children and then later having given them great carts adorned with jewels and supremely comfortable, is not guilty of falsehood, just so is the Thus Come One likewise not guilty of falsehood in first speaking of the Three Vehicles to entice living beings and then afterwards delivering them only by means of the Great Vehicle. What is the reason?

The Thus Come One has limitless wisdom, powers and fearlessnesses, a storehouse of Dharmas, and is able to give to all living beings the Great Vehicle Dharma. Not all living beings, however, are able to accept it. Shariputra, because of these causes and conditions, you should know that the Buddhas, using the power of expedient devices, in the One Buddha Vehicle, discriminate and speak of three.”

---

6.  

A Parable

Chapter 3

The Buddha, wishing to restate his meaning, spoke verses, saying:

Suppose there was an Elder,
Who had a large house,
Which was very old,
And so was collapsing.

The halls were high and precarious,
The pillars rotting at their bases,
The beams and ridgepoles aslant,
The foundations and stairways crumbling.

The walls and partitions were cracked and ruined,
The plaster flaking and falling off.
The thatch was falling every which way,
And the rafters and eavepoles were coming loose,
The partitions on all sides were bent and misshapen;
It was filled with all kinds of filth.
There were five hundred people
Dwelling within it.

There were kites, owls, hawks, and vultures,
Crows, magpies, pigeons, and doves,
Black snakes, vipers and scorpions,
Centipedes and millipedes.

There were geckoes and myriapods,
Weasels, badgers, and mice–
All sorts of evil creatures,
Running back and forth.

There were places stinking of excrement and urine,
Oozing with filth,
With dung beetles
Clustered upon them.

There were foxes, wolves, and Yeh Kan,
Who nibbled at, trampled on,
And devoured corpses,
Scattering the bones and flesh.

Then packs of dogs
Came running to grab them,
Hungry, weak and terrified,
Seeking food everywhere,
Fighting and shoving,
Snarling, howling and barking.

The terrors in that house,
And the sights were such as these.
Li Mei and Wang Liang
Were everywhere.
Yakshas and evil ghosts
Were eating human flesh.

There were poisonous creatures of all kinds,
And evil birds and beasts,
Hatching their young,
Each protecting its own.

Yakshas raced to the spot
Fighting one another to eat them.
Having eaten their fill,
Their evil thoughts grew more inflamed.
The sound of their quarreling,
Was dreadful to the extreme.

Kumbhanda ghosts
Were squatting on high ground,
Sometimes leaving the ground
A foot or two,
As they wandered to and fro
Amusing themselves as they wished,
Grabbing dogs by two legs,
And striking them so they lost their bark,
Twisting their legs around their necks,
Frightening the dogs for their own pleasure.

Further there were ghosts,
Their bodies very tall and large,
Naked, black and thin,
Always dwelling therein,
Emitting loud and evil sounds,
Howling in search of food.

Further there were ghosts
With throats like needles.
Again there were ghosts
With heads like oxen,
Now eating human flesh,
And then devouring dogs.

Their hair was disheveled
They were harmful, cruel and dangerous,
Oppressed by hunger and thirst,
They ran about shouting and crying out.

There were yakshas, hungry ghosts,
And all sorts of evil birds and beasts,
Frantic with hunger, facing the four directions,
Peeking out the windows,
Such were the troubles
And terrors beyond measure there.

This old, decaying house
Belonged to a man
Who had gone but a short distance
When, before very long,
The rear rooms of the house
Suddenly caught fire.

All at once, all four sides
Were enveloped by raging flames,
The beams, ridgepoles, rafters, and pillars
Shook and split with the sound of explosion,
Snapped apart and fell,
As the walls and partitions collapsed and fell in.

All the ghosts and spirits
Screamed loudly,
While the hawks, vultures, and other birds,
The Kumbhandas, and so forth,
Ran about in a panic,
Unable to get themselves out.

Evil beasts and poisonous insects
Hid away in the holes and crevices,
While the pishacha ghosts
Also dwelt therein.

Their blessings and virtue scanty,
They were hard pressed by the fire;
They wrought harm on one another,
Drinking blood and eating flesh.

As the packs of Yeh Kan
Were already dead,
Monstrous evil beasts
Raced to devour them,
While billows of stinking smoke
Permeated all four sides.

Centipedes and millipedes,
And various kinds of poisonous snakes,
Burnt by the fire,
Fought to escape their holes.
Kumbhanda ghosts
Grabbed and ate them.

Further, all the hungry ghosts,
The tops of their heads aflame,
Tormented by hunger, thirst, and heat,
Ran about in terror and distress.

So it was in that house:
Terrifying to the extreme,
With dangers and conflagrations–
A host of troubles, not just one.

At that time the owner of the house
Was standing outside the door
When he heard someone say,
“All of your children
Awhile ago, in play,
Went into this house.
Being young and ignorant,
They delight in play and cling to amusements.”
Having heard this, the Elder
Entered the burning house, in alarm.

Intending to save them
From being burned
He warned his children
Of the host of disasters:
“The evil ghosts, the poisonous insects
and the spreading conflagration,
A host of sufferings, in succession
Are continuous, without interruption.

The poisonous snakes and vipers
And all the yakshas,
And Kumbhanda ghosts,
Yeh Kan, foxes and dogs,
Hawks, vultures, kites and owls,
And varieties of centipedes
Are frantic with hunger and thirst,
And terrifying to the extreme.

There are so many sufferings and troubles,
So much increased by this great fire!”
But all the children, without knowledge,
Although they heard their father’s warnings,
Still clung to their amusements
And sported without cease.

At that time, the Elder
Further had this thought:
“Being like this, my children
Add to my worry and distress;
Now, in this house, there is not
A single thing in which to take pleasure,
And yet all these children
Are intoxicated by their play.
Not heeding my instructions,
They will be injured in the fire.”
Just then he thought
To devise expedients.

He said to the children,
I have all kinds
Of precious playthings:
Fine carriages, wonderful, bejeweled
Sheep carts and deer carts,
And great ox carts,
Now, right outside the door.
So come out, all of you,
For I have, just for you,
Had these carts made.
Just as you wish,
You can play with them.”

When the children heard him speak
Of carriages such as these,
They immediately raced
Out in a scramble,
To a clearing where
They were then safe from harm.

The Elder, seeing that his children
Had escaped the burning house,
And were standing at the crossroads,
Sat on his Lion’s throne
And rejoiced to himself, saying,
“Now, I am happy!
All of these children
Were hard to bring into the world and raise;
Stupid, young and without knowledge,
They went into this dangerous house,
Swarming with poisonous insects
And fearful Li Mei ghosts,
Ablaze with a great fire,
Raging on all sides.
But all these children
Still clung to their amusements.
I have now rescued them
And saved them from disaster.
Therefore, of all people,
I am the happiest!”

Then, all the children,
Knowing their father was sitting at ease,
All went before him
And addressed him saying,
“Please give to us
The three jeweled carts
That you promised to us, saying,
‘If you children come out
I will give you three carts
Just like you wanted.’
Now the time has come,
Please give them to us!”

The Elder, having great wealth,
And storehouses containing much
Gold, silver and lapis lazuli,
Mother-of-pearl and carnelian,
Used these precious things
To make several great carts.
They were decorated and adorned,
Surrounded by railings,
Hung with bells on all four sides,
With golden cords strung about them,
And gem-studded nets
Spread above them.

There were golden flowered tassels
Hanging from them everywhere,
And various multi-colored ornaments
Encircling them.

Soft silk and cotton
Made up the cushions,
And fine coverings,
Valued in the thousands of millions,
Pure white and sparkling clean
Were spread atop them.

Great white oxen,
Plump, strong and powerful,
Of fine appearance,
Were yoked to the precious carts.
They were surrounded by many footmen
Who were attending to them.
Such fine carriages as these
Were given equally to all the children.

Then all the children
Danced for joy;
They mounted their jeweled carts
And rode off into the four directions,
Happily amusing themselves
In unobstructed comfort.

I tell you, Shariputra,
I am like this, too,
The honored among many sages,
The father of the worlds.

All living beings
Are my children;
Deeply attached to worldly pleasures,
They have no wise thoughts at all.

In the three realms there is no peace;
They are like a burning house filled with many sufferings,
And frightening indeed.
Ever present are the woes
Of birth, old age, sickness, death,
Fires such as these,
Raging without cease.

The Thus Come One has already left
The three realms’ burning house behind.
Quietly I dwell at ease,
In forest and field at peace.

And now it is, that the three realms,
Entirely belong to me,
And in them all the living beings
Are children of mine.

But now, this place
Is filled with calamities,
And I am the only one
Able to rescue them.

Although I instructed them,
They do not believe or accept,
Because of their deep attachment and greed
To all the defiling desires.

Using these expedients,
I speak to them of three vehicles,
Causing all living beings
To understand the pain of the three realms,
I reveal and extensively proclaim
The Way which transcends the world.
All of these children,
If they fix their minds,
Can perfect the three clarities
And the six spiritual powers.

Some shall become conditioned-enlightened ones,
And others irreversible Bodhisattvas.

Shariputra,
I, for living beings,
Speak this parable
Of the One Buddha Vehicle.

If all of you are able
To believe and accept these words,
You shall, in the future,
Realize the Buddha Way.

This vehicle is subtle and wonderful,
Pure and foremost.
In all the worlds
It is the most supreme.

The Buddhas rejoice in it,
And all living beings
Should praise it as well.
Make offerings and bow before it.

Limitless Thousands of Millions
Of powers and liberations,
Dhyana samadis and wisdom,
And the Buddhas’ other Dharmas
Are obtained in a vehicle such as this.

I cause all my children,
Night and day for many aeons,
Ever to amuse themselves
In the company of the Bodhisattvas
And the host of Hearers,
Riding this precious vehicle
Straight to the field of the Way.

For these reasons,
Though they seek in the ten directions,
There is no other vehicle,
Except for the Buddhas’ expedients.

I tell you, Shariputra,
That all of you
Are my children,
And I am your father.

For many aeons, you
Have been burned by many miseries,
And I have saved you all,
Leading you out of the triple realm.

Although earlier I said
That you had passed into Quiescence,
It was only an end to birth and death
And not real Quiescence.
What you should accomplish now,
Is nothing but the Buddhas’ wisdom.

If there are Bodhisattvas
Within this assembly,
They can singlemindedly listen to
The Buddha’s real Dharma.

Although the Buddhas, World Honored Ones,
Employ expedient devices,
The living beings they transform
All are Bodhisattvas.

If there are those of little wisdom,
Deeply attached to love and desire,
For their sakes
I teach the truth of suffering.

Living beings then rejoice
Gaining what they never had,
For the Buddha’s Teaching of suffering’s truth
is true, real and not false.

If there are living beings,
Who do not know the origin of suffering,
Who are deeply attached to the cause of suffering,
Unable to leave if for even a moment,
For their sakes
I expediently speak of the Way,
The cause of all suffering
Is rooted in desire.

If one extinguishes greed and desire,
Suffering has nothing to rest upon.
The extinction of all suffering
Is called the third truth.

For the sake of the truth of Quiescence,
One cultivates the Way;
Leaving all suffering’s bonds
Is called the attainment of liberation.

From what is it
That these people have been liberated?
The mere separation from the false
Is called liberation.

In reality they have not yet
Attained total liberation.
The Buddha says that these people
Have not yet truly reached Quiescence,
Because they have not yet attained
The Unsurpassed Way.

It is not my wish
To lead them to Quiescence.
I am the Dharma King,
At ease within all the Dharmas.
I manifest within this world
To bring peace and tranquility to living beings.

Shariputra! This Dharma Seal of mine
Is spoken because I wish to benefit the world.
Wherever you roam, do not propagate it wrongly.

If there be those who hear it,
And rejoice, receiving it atop their crowns,
You should know that such people
Are Avaivartika.

Those who believe and accept
The Dharma of this Sutra,
These people have already seen
The Buddhas of the past,
Reverently making offerings,
And hearing this Dharma as well.

Those who are able
To believe what you say,
They then see me,
And they see you,
And also the Bhikshusangha,
As well as all the Bodhisattvas.

This Sutra of the Dharma Flower
Is spoken for those of profound wisdom;
When those of shallow understanding hear it,
Confused and deluded, they fail to understand it.

The Hearers, every one,
And the Pratyeka Buddhas,
Find the contents of this Sutra
Far beyond their powers.

You, Shariputra,
Gained entry to this Sutra
By means of faith.
How much the more so other Hearers.

Those Hearers,
Because of their faith in the Buddha’s words,
Comply with this Sutra.
But it is beyond the range of their own wisdom.

Further, Shariputra
To the arrogant and lazy
And those who reckon the view of self,
Do not speak this Sutra.

Common folk of shallow understanding,
Deeply attached to the five desires,
Hearing it, will fail to understand;
Do not speak it to them, either.

If there be those who do not believe,
And who slander this Sutra,
They thereby sever all
Worldly Buddha seeds.

Or if, with a scowl,
They harbor doubts and delusions
You should listen now,
As I speak of their offense-retribution:
Whether a Buddha is in the world,
Or has entered into Quiescence.

If there be those who slander
A Sutra such as this one,
Who, seeing others read or recite it,
Copy it out or uphold it,
Scorn, despise, hate and envy them,
And harbor grudges against them,
As to their offense retribution,
Listen now, once again:
These people at life’s end
Will enter the Avichi Hell
For an entire aeon.

At the aeon’s end, born there again,
In this way they will revolve,
Through uncountable aeons.
When they escape from the hells,
They shall take the bodies of animals,
Such as dogs or Yeh Kan,
Tall and emaciated,
Mottled, black and scabbed,
Repulsive to others.

Further, by human beings,
They will be hated and scorned;
Always suffering from hunger and thirst,
Their bones and flesh will be withered up.

During their lives they will be pricked by poisonous thorns;
When dead they will be buried under tiles and stones.
They suffer this offense retribution,
Because they have severed their Buddha seeds.

They may become camels
Or they may be born among asses,
Always carrying heavy burdens
And beaten with sticks and whips,
Thinking only of water and grass,
And knowing nothing else.

They suffer retribution such as this
Because of slandering this Sutra.
Some may become Yeh Kan,
Entering villages,
Their bodies covered with scabs and sores,
And also missing an eye,
Beaten and stoned
By young children,
Undergoing all this pain,
Even to the point of death.

Having died in this manner
They are then reborn as huge serpents,
Their bodies as long
As five hundred yojanas.

Deaf and stupid, without feet,
They writhe about on their stomachs,
Stung and eaten
By many small insects.

Undergoing suffering day and night
Without respite,
They suffer such retribution
For having slandered this Sutra.

If they become humans,
All their faculties are dim and dull.
They are squat, ugly, palsied, lame,
Blind, deaf and hunchbacked.

Whatever they may say,
People will not believe them.
Their breath ever stinking,
They will be possessed by ghosts,
Poor and lowly,
The servants of others,
Always sick and emaciated,
With no one to rely upon.

Although they may draw near to others,
Others will never think of them.
If they should gain something
They will quickly forget and lose it.

Should they study the ways of medicine,
Following the prescription to cure illness,
They will only make other’s illnesses worse.
Even to the point of death.

If they get sick themselves,
No one will try to save or cure them.
Although they take good medicine,
It will only increase their pains.

If they meet with rebellion,
They will be plundered and robbed.
People with such offenses,
Will perversely be subject to such misfortunes,
Offenders such as these
Will never see the Buddha,
The King among the sagely hosts,
Speaking the Dharma, teaching and transforming.

Offenders such as these
Will always be born in difficult circumstances.
Insane, deaf, with mind confused,
They will never hear the Dharma.

Throughout aeons as countless
As the Ganges river’s sands,
They will be born deaf and dumb,
With all their faculties incomplete;
They will always dwell in the hells,
Roaming there as if in pleasure gardens,
Or born in the other evil paths,
Which they will take as their house and home.

Among camels, asses, pigs and dogs–
These are the places they will walk,
They undergo such retribution,
Because of slandering this Sutra.

If they become humans,
They will be deaf, blind and dumb,
Poor and decrepit,
Yet adorning themselves therewith.

Swollen with water, or else dehydrated,
With scabs and boils,
And other such illnesses,
They will clothe themselves.
Their bodies will always stink
Of filth and impurity.

Deeply attached to the view of self,
Their hatred shall only increase.
Ablaze with sexual desire,
They are no different than birds or beasts.
They will suffer such retribution
For having slandered this Sutra.

I tell you, Shariputra,
Were I to speak of the offenses
Of those who slander this Sutra,
I would not finish to the end of an aeon.

For these reasons,
I expressly tell you,
Do not speak this Sutra
Among those who have no wisdom.

If there are those with keen faculties,
And wisdom which clearly comprehends,
With much learning and a strong memory,
Who seek the Buddha’s Path,
For people such as these,
You may speak it.

If there are those who have seen in the past
Hundreds of thousands of millions of Buddhas,
Who have planted wholesome roots,
Who have deep and firm minds,
For people such as these,
You may speak it.

If there are those who are vigorous,
Ever cultivating minds of compassion,
Not sparing body or life,
For them you may speak it.

If there are those who are reverent,
Without any other thoughts,
Who have left the common stupid folk,
Who dwell alone in mountains and marshes,
For people such as these
You may speak it.

Further, Shariputra,
If you see people
Who have cast aside bad knowing advisors,
And draw near to good friends,
For people such as these,
You may speak it.

If you see disciples of the Buddha,
Holding precepts as purely,
As pure, bright jewels,
For people such as these,
You may speak it.

If there are those who have no hatred,
Who are straightforward and gentle,
Always merciful to all beings,
And reverent of all Buddhas,
For people such as these,
You may speak it.

Further, if there are Buddha’s disciples,
Who in the great assembly,
With minds clear and pure,
Use various causal conditions,
Parables and phrases,
To speak the Dharma without obstruction,
For people such as these,
You may speak it.

If there are Bhikshus,
Who, for the sake of all-wisdom,
Seek the Dharma in the four directions,
With palms together, receiving it atop the crown,
Who delight only in receiving and upholding
The canon of Great Vehicle Sutras,
Refusing to accept so much
As a single line from another scripture,
For people such as these,
You may speak it.

If there be those who, with mind intent,
Seek the Buddha’s sharira,
Or who likewise seek the Sutras,
And attaining them hold them atop their crowns,
Such people will never again
Resolve to seek other Sutras,
Nor ever have the thought
To seek the writings of outside ways,
For people such as these,
You may speak it.

I tell you, Shariputra,
Were I to speak of the characteristics
Of those who seek the Buddha’s Path,
Exhausting aeons, I would not finish.
People such as these
Can believe and understand,
And for their sake you should speak
The Wonderful Dharma Lotus Flower Sutra.

---

7.  

Belief and Understanding

Chapter 4

At that time the wise and long-lived Subhuti, Mahakatyayana, Mahakashyapa, Mahamaudgalyayana, having heard from the Buddha, Dharma such as they had never heard before, the bestowal of the prediction of anuttarasamyaksambodhi upon Shariputra, felt it very rare.

They rose from their seats, jumped for joy, straightened their robes, bared their right shoulders, placed their right knees on the ground, single-mindedly put their palms together, inclined themselves respectfully, gazed at the honored countenance and spoke to the Buddha, saying, “We, who dwell at the head of the Sangha and are advanced in years, told ourselves that we had already attained Nirvana and had no further responsibility, and we did not go forward to seek anuttarasamyaksambodhi.”

“The World Honored One has, from of old, been speaking the Dharma for a long time. Sitting here all this time, our bodies tired, we have merely been mindful of emptiness, signlessness, and wishlessness, taking no delight in the Bodhisattva Dharmas, in their spiritual penetrations of playfulness, in their purification of Buddhalands, or in their maturation of living beings.”

“What is the reason? The World Honored One has led us to escape the Three Realms and attain certification to Nirvana. Besides, we are now advanced in years and when the Buddha taught the Bodhisattvas of anuttarasamyaksambodhi we did not give rise to even a single thought of longing for it.”

“Now, in the presence of the Buddha, having heard him bestow upon the Hearers the anuttarasamyaksambodhi prediction, our hearts rejoice enthusiastically and we obtain what we never have had. We never thought that now we would suddenly be able to hear this rare Dharma. We rejoice profoundly, having gained great and good benefit.”

“It is as if, without our seeking them, limitless precious gems had come into our possession.”

“World Honored One, we would now like to speak a parable to clarify this principle.”

“It is as if there were a person who, in his youth, left his father and ran away, dwelling long in another country, perhaps ten, twenty or even fifty years.”

“As he grew older, he became poor and needy and ran about in the four directions in search of clothing and food. Gradually he wandered until he accidentally approached his native land.”

“His father, from the first, had set out seeking his son but in vain. He settled midway in a city. His household was one of great wealth, with limitless wealth and jewels, gold, silver, lapis lazuli, coral, amber, crystal, pearls, and other jewels. His granaries and treasuries were overflowing, and he had many servants, ministers and assistants, as well as countless elephants, horses, carriages, cattle, and sheep. The profits from his trade extended to the other countries, and there were also many traders and merchants.”

“Then the poor son, having wandered through various villages and passed through countries and cities, at last reached the city where his father had settled.”

“The father had always been mindful of his son. Although they had been separated for over fifty years, he had never spoken of the matter to anyone, but merely pondered over it, his heart filled with regret, as he thought, ‘I am old and decrepit. I have much wealth: gold, silver, and precious gems, granaries and storehouses filled to overflowing. Such a pity that I have no son! One day I’m bound to die, and when I do, my wealth will be scattered and lost, for I have no one to bequeath them to.’ This is why he ever earnestly thought of his son. ‘If I could only get my son back, I’d make him heir to my wealth. I’d be contented and happy and have no further worries.’”

“World Honored One, the poor son then, hiring himself as a laborer here and there, unexpectedly arrived at his father’s house. Standing by the gate, he saw his father seated on a Lion-seat. His feet were resting on a jeweled footstool, and he was reverently surrounded by Brahmans, Kshatriyas, and laypeople. Necklaces of pearls, their value in the millions, adorned his body.

Attendants and servants, holding white whisks, waited on him right and left. Above him was a jeweled canopy hung with flowers and pennants. Fragrant water was sprinkled on the ground, and expensive flowers were scattered about. Precious objects were placed in rows, which were passed out and taken in on leaving and entering. Such were the adornments, and the majesty and authority of his awesome virtue.

When the poor son saw his father, possessed of such great power, he was immediately afraid and regretted having come there. Secretly he thought, ‘This is perhaps a king, or one equal to a king. This is no place for me to hire myself out. I’d better go to a poor village where there will be room for me to work and where I can easily obtain clothing and food. If I stay here any longer, I may be forced to work.’ And with this thought, he quickly ran off.”

“Then the wealthy elder, seated on the Lion-seat, seeing his son, recognized him and his heart rejoiced greatly, as he thought, ‘I now have someone to whom I can bequeath my wealth and treasuries. I have constantly been mindful of my son, but had no way of seeing him. Then, all of a sudden, he came on his own, and my wish has been fulfilled. Although I am old and decrepit I still longed for him with regret.’”

“He then sent attendants to follow him and bring him back. Thereupon, the servants quickly apprehended him. The poor son in alarm shouted in resentment, “I have committed no offense. Why have I been seized?” The servants, with even greater haste, grabbed him and dragged him back. The poor son thought to himself. ‘I am blameless and yet have been imprisoned. This surely means that I will die,’ and, even more frightened, he fainted and fell to the ground.”

“The father saw his son from afar and said to the servant, “I do not need this person. Do not force him to come along. Sprinkle cold water on his face to bring him to, but do not speak further with him” Why was this? The father knew that his son’s resolve and will were inferior and lowly, and that his own nobility was a source of difficulty to his son.

Therefore, although he was certain that this was his son, he expediently refrained from telling anyone, “This is my son.” The servant said to the son, “I now set you free. You may go wherever you wish.” The poor son was delighted, having gained what he had never had before. He rose from the ground and went to a poor village to seek clothing and food.”

“Then the elder, wishing to induce his son, set up an expedient and secretly sent two people, haggard and undignified in appearance, saying to them, “You may go there and gently speak to that poor one. Tell him there is a place for him to work here where he can earn twice as much. If he agrees, bring him back and put him to work. If he asks what he is to do, tell him, ‘You are being hired to sweep out dung. We two will work along with you.’”

“Then the two servants sought out the poor son, and when they found him, they told him the above matter in detail.”

“At that time the poor son first took his salary and then joined them in sweeping away the dung. When the father saw his son, he felt pity and amazement.”

“Later, on another day, through a window, he saw his son at a distance, thin, haggard, soiled with dung, dirt, and filth.”

“He then removed his necklace of beads, his soft upper garments, and his adornments and put on a coarse, worn out, and filthy robe, smeared himself with dirt and holding a dung shovel, looking frightful he addressed his workers, saying, “All of you, work hard! Do not be lax.” By this device he draws near to his son, to whom he later says, “Hey, my boy! You should stay here and work. Don’t go elsewhere. I will increase your wages. Whatever you need, be it pots, utensils, rice, flour, salt or vinegar or other such things, don’t trouble yourself about it. I also have an old, worn-out servant you can have if you need him. So put your mind at rest. I am like your father, so have no more worries. Why? I am very old, and you are young and strong. Whenever you are working, you are never deceitful, remiss, angry, hateful, or grumbling. I have never seen you commit such evils as I have other workers. From now on you shall be just like my own son.”

“Just then the elder gave him a name, calling him his son. The poor son, although delighted at this happening, still referred to himself as a lowly worker from outside. For this reason, for twenty years he was constantly kept at work sweeping away dung.”

“After this, they trusted one another, and he came and went without difficulty. However, he still stayed in the same place as before.”

“World Honored One: At that time, the elder grew sick and knew he would die before long. He said to the poor son, “I now possess much gold, silver, and jewels, and my granaries and storehouses are filled to overflowing. You should know in detail their quantities and the amounts to be received and given. Such are my thoughts, and you should understand what I mean. What is the reason? You and I are now no different. You should be even more careful that nothing be lost.”

“At that time, the poor son, having received these instructions, took charge of all the goods, the gold, silver, and precious gems, as well as the granaries and storehouses, and yet he did not long for so much as a single meal. He continued to stay in the same place, still unable to let go of his lowly thoughts.”

“After a short while, the father knew that his son had grown more relaxed, that he had accomplished the great resolve and despised his former state of mind. Knowing that his own end was near, he ordered his son to gather together all the relatives, kings, great ministers, Kshatriyas, and lay people. When they had all assembled, he spoke to them saying, “All of you gentlemen should know that this is my son, begotten by me. In a certain city, he left me and ran away to suffer desolation, poverty, and hardship for over fifty years. His original name was such and such, and my name was such. Long ago, in my native city, I anxiously sought him. Suddenly, here, I have found him again! This is really my son. I am really his father. All of my wealth now belongs to my son, and all that has been paid out and taken in is known by him.”

“World Honored One, when the poor son heard what his father had said, he rejoiced greatly, having obtained what he had never had, and he thought, ‘Originally, I had no thought to seek anything, and now this treasury has come to me of itself.’”

“World Honored One, the great and wealthy elder is the Thus Come One. We are all like the Buddha’s sons.”

“The Thus Come One always says that we are his sons.”

“World Honored One, because of the three kinds of suffering, we have suffered much torment in the midst of births and deaths. Deluded and ignorant, we clung to petty dharmas.”

“Today, the World Honored One has caused us to think about getting rid of the dung of frivolous discussions of the Dharma. We increased our vigor to earn one day’s wage of Nirvana. Having attained this, our hearts rejoiced greatly, and we were content, saying to ourselves that, through our diligence and vigor, what we had gained in the Buddhadharma was plentiful.”

“However, the World Honored One, knowing all along that our minds were attached to lowly desires and took delight in petty dharmas, let us go our own way and did not specify to us saying, ‘You are all to have a share in the treasury of the Thus Come One’s knowledge and vision.’”

“The World Honored One, using the power of expedient devices, has spoken of the Thus Come One’s wisdom. Having gained from the Buddha the one day’s wage of Nirvana, we took it to be a great attainment; we had no ambition to seek the Great Vehicle. Besides, the wisdom of the Thus Come One had been set forth for the sake of the Bodhisattvas, and so we held no expectations regarding it. What is the reason? The Buddha knew that our minds took delight in petty dharmas. He used the power of expedients to teach us in the appropriate manner, and we did not know that we were truly the Buddha’s sons.”

“Now we know that the World Honored One is by no means ungenerous with the Buddha’s wisdom. Why? From of old, we truly have been the Buddha’s sons, and yet we delighted only in petty dharmas. If we had thought to delight in the great, the Buddha would then have spoken for us the Great Vehicle Dharma. This Sutra speaks of only One Vehicle. In the past, in the presence of the Bodhisattvas, the Buddha had belittled the Hearers who delight in lesser dharmas, but he was actually employing the Great Vehicle in teaching and transforming them.”

“Therefore, we say that originally we had not hoped for or sought anything, and yet now these great jewels of the Dharma King have come to us of themselves. That which the Buddha’s sons should attain, we have already attained.”

---

8.  

Belief and Understanding

Chapter 4

At that time, Mahakashyapa, wishing to restate this meaning, spoke verses, saying,

“We, on this day,
Hearing the sound of the Buddha’s teaching,
Jump for joy!
Gaining what we never had.

The Buddha says that Hearers,
Shall become Buddhas in the future.
A cluster of supreme gems,
We have gained, without our seeking.

It is like a youth,
Who, young and ignorant,
Ran away from his father
To another distant land,
Roaming from country to country
For fifty years and more.

His father, worried about him,
Sought him in the four directions
Until, tired of the search,
He stopped in a certain city,
Where he built himself a house
And amused himself with the five desires.

His household was large and wealthy,
With much gold and silver,
Mother-of-pearl, carnelian,
Real pearls, and lapis lazuli,
Elephants, horses, cattle, and sheep,
Hand-drawn carts, palanquins, and chariots,
Husbandmen and servants,
And a multitude of subjects.
The profits from his trade
Extended to the other countries.

Traders and merchants
Were present everywhere.
Multitudes in the hundreds of millions
Surrounded him reverently.

And always, by kings,
He was cherished and remembered.
The ministers and noble clans
All honored him.

For those reasons,
Those who came and went were many.
Such was his nobility, wealth,
And his great authority.

But then, as he grew old and decrepit,
He was filled with worry for his son.
Morning and evening, his only thought was,
“My time of death is drawing near.

My foolish son has left me now,
For over fifty years.
The things in my granaries and store-houses,
Whatever shall I do with them?

Then the poor son,
Seeking clothing and food,
Went from city to city,
From country to country,
Sometimes getting something,
Sometimes getting nothing.

Starving, emaciated,
Covered with scabs,
He went on his way until eventually,
He arrived in the city where his father lived.

Hiring himself out along the way,
He finally reached his father’s house.
At that time, the elder,
Within his gateway,
Was covered by a large canopy,
And seated on a Lion-throne,
Surrounded by his retinue,
And various attendants.

Some of them were counting up
His gold, silver, and other valuables.
His income and expenses were
Recorded there on ledgers.

When the poor son saw his father,
Of such nobility and wealth,
He said, “This must be a king,
Or the equal of a king.”
In fright, he reproved himself,
“Why have I come here?”
And further to himself, he said,
“If I stay here long,
I may be oppressed
And forced to go to work.”
Having had this thought,
He hurriedly ran off
To a poor village, asking
To be hired to work.

Just then, the elder,
Seated on the lion-throne,
Saw his son at a distance,
And silently recognized him.

He then commanded his attendants
To seize him and bring him back.
The poor son cried out in alarm,
And fainted, falling to the ground.

“These people have caught me!
I shall certainly be killed!
Why, for food and clothing’s sake
Did I come to this place?”
The elder knew that his son
Was foolish and lowly.
“He wouldn’t believe me if I told him
He wouldn’t believe that I am his father.

Then he used an expedient,
And sent some other men,
One-eyed, squat, and ugly,
Lacking awesome virtue.

“Speak to him,” he said,
“And tell him, ‘You will work with us
Getting rid of dung and filth
At twice your normal wages.”

When the poor son heard this,
He happily followed them back
And swept out the dung and filth,
Cleaning all the dwellings.

From his window, the elder
Would often watch his son,
Remembering that he was foolish and lowly
And enjoyed menial work.

Then the elder
Put on a worn and dirty robe,
And, holding a dung shovel,
Went to where his son was.

Expediently drawing near to him,
He said, “Work with diligence,
For I have increased your wages,
And shall give you oil for your feet,
And your fill of food and drink,
And thick, warm bedding.”
Thus he spoke sharply saying,
“You must work hard!”
And then in gentler tones, he added,
“You are like my own son.

The elder, in his wisdom,
Eventually allowed him to come and go.
For a period of twenty years,
He was put in charge of household business.

He showed him his gold, silver,
Real pearls and crystal.
The income and expense of all these things,
He was caused to know.

And yet the son still lived outside the gate,
Dwelling in a grass hut
Thinking of his poverty:
“None of these things are mine.

The father knew his son’s mind
Gradually had expanded,
And wishing to give him wealth,
He gathered together his relatives,
The kings, and great ministers,
The Kshatriyas and lay people.

In the midst of this great assembly ,
He said, “This is my son.
He left me and went away
Fifty years ago.

And it has been twenty years
Since I saw him return.
Long ago in a certain city
I lost my son.

Searching for him everywhere,
I came to this place.
Everything that I own,
My houses and servants,
I bequeath it all to him
That he may use it as he pleases

The son, recalling his former poverty
And his lowly intentions.
Who now, in his father’s presence
Had obtained these precious jewels,
And these dwelling places,
And all such wealth,
Greatly rejoiced,
Having gained what he’d never had.

The Buddha in the same way
Knew our fondness for the petty.
And so he never said to us,
“You shall become Buddhas.”

Instead he said that we
Could attain cessation of all outflows,
Realize the lesser vehicle,
And become Hearer Disciples.

The Buddha has instructed us
To speak of the unsurpassed Path,
And spoken of those who practice it
As being able to accomplish Buddhahood.

Receiving the Buddha’s teaching, we
For the sake of the Great Bodhisattvas,
Use causes and conditions,
Various analogies,
And numerous expressions
To speak of the unsurpassed Path.

All the Buddha’s disciples,
Having heard from us this Dharma,
Think upon it day and night,
And diligently practice it.

Thereupon, all the Buddhas,
Then bestow predictions upon them,
Saying, “You, in future age,
Shall become Buddhas.”
This is the secret store of Dharma,
Of all the Buddhas.

Only for the Bodhisattvas
Are such real matters set forth.
And not for our sakes
Have such true essentials been spoken.

Just as the poor son.
Drew near his father, and
Although he knew of all his possessions,
In his heart he held no hope of getting them,
In just the same way,
Even though we have spoken
Of the Buddhadharma’s precious store,
We personally never aspired to it.

Having attained inner-extinction,
We thought this sufficient,
For having completed this,
There was nothing else to be done.

And even if we had heard
Of purifying Buddhalands,
And teaching and transforming living beings,
We’d have taken no delight therein.

And for what reason?
All dharmas are
Completely empty and still,
Neither produced nor destroyed,
Neither great nor small,
Without outflows and unconditioned.

Reflecting in this way,
We did not give rise to joy.
During the long night,
We had no craving or attachment
For the Buddha’s wisdom,
Nor did we aspire to it,
Yet, as to Dharma, we
Claimed we had the ultimate.

All through the long night,
We practiced and cultivated the Dharma of emptiness.
Having won release from the triple world
With its suffering, distress and calamities,
We dwell within our final bodies,
In nirvana with residue.

According to the Buddha’s teaching,
We attained the Way which is not false,
And we assumed that we had
Thereby repaid the Buddha’s kindness.

Although we, for the sake
Of the Buddha’s disciples spoke
Of the Bodhisattvas Dharma,
With which they should seek Buddhahood,
Still in this Dharma,
We never took delight at all.

Our master saw this and let things be,
Because he saw into our hearts,
And so, at first, he did not encourage us
By telling of the real advantage.

Just as the wealthy elder
Used the power of expedients
To bring his mind under control,
And afterwards gave to him
All of his valuables,
The Buddha in the same way
Manifests rare things,
But for those who delight in the small,
He uses the power of expedients
To brings their minds under control,
Only then teaching the greater wisdom

On this day, we
Have gained what we never had!
That for which we lacked hope,
We now have attained.

Just as the poor son
Gained limitless treasure,
O World Honored One, now
We’ve obtained the Path and its fruits.
Within the non-outflow Dharma
We’ve gained the eye, pure and clear.

During the long night, we
Maintained the Buddha’s pure morality
But only on this day,
Have we gained this reward.

In the Dharma Kings’s Dharma,
Long have we cultivated Brahman conduct.
Now we’ve obtained that non-outflow,
The unsurpassed, great fruition.

Now we are all
Truly Hearers.
And taking the sound of the Buddha’s Way,
We cause all to hear it.

Now we are all
Truly Arhats,
And in all the world,
With its gods, people, maras and Brahmas,
Everywhere among them
We are worthy of receiving offerings.

The World Honored One in his great kindness,
Uses this rare thing,
To pity, teach.
And benefit us,
Throughout limitless millions of eons.
Who could repay him?

Giving one’s hands and feet,
Bowing reverently in obeisance,
Whatever offering one makes,
Never repays him.

If one bore him on one’s head,
Or carried him upon one’s shoulders,
For aeons as numerous as the Ganges’ sands,
Exhausting one’s mind in reverence-
Or further, if one used delicacies,
And limitless valuable clothing,
And all types of bedding,
And various medicines,
Ox-head sandalwood,
And various precious gems,
Or stupas and temples
Covering the ground with valuable cloth,
And if with such things as these,
One made offerings
Throughout aeons as numerous as the Ganges’ sands,
One still never repays him.

The Buddhas are rare indeed.
Limitless and boundless,
Yes, inconceivable is the power,
Of their great spiritual penetrations.

Without outflows, unconditioned,
They are kings of all the Dharmas.
For the sake of lesser beings,
They bear up under this work.
To common folks who grasp at mark,
They teach what is appropriate.

The Buddhas have, within the Dharmas,
Attained to the highest comfort.
They understand all living beings’
Various desires and delights,
As well as the strength of their resolve,
According to what they can bear,
Using limitless analogies,
They teach them the Dharma,
In accord with living beings’
Wholesome roots from former lives.

And knowing those who have matured,
And those who have not yet matured,
Through such calculations,
They discriminate and understand,
And in the pathway of One Vehicle,
They appropriately speak of three.

---

9. Chapter 4

At that time the wise and long-lived Subhuti, Mahakatyayana, Mahakashyapa, Mahamaudgalyayana, having heard from the Buddha, Dharma such as they had never heard before, the bestowal of the prediction of anuttarasamyaksambodhi upon Shariputra, felt it very rare.

They rose from their seats, jumped for joy, straightened their robes, bared their right shoulders, placed their right knees on the ground, single-mindedly put their palms together, inclined themselves respectfully, gazed at the honored countenance and spoke to the Buddha, saying, “We, who dwell at the head of the Sangha and are advanced in years, told ourselves that we had already attained Nirvana and had no further responsibility, and we did not go forward to seek anuttarasamyaksambodhi.”

“The World Honored One has, from of old, been speaking the Dharma for a long time. Sitting here all this time, our bodies tired, we have merely been mindful of emptiness, signlessness, and wishlessness, taking no delight in the Bodhisattva Dharmas, in their spiritual penetrations of playfulness, in their purification of Buddhalands, or in their maturation of living beings.”

“What is the reason? The World Honored One has led us to escape the Three Realms and attain certification to Nirvana. Besides, we are now advanced in years and when the Buddha taught the Bodhisattvas of anuttarasamyaksambodhi we did not give rise to even a single thought of longing for it.”

“Now, in the presence of the Buddha, having heard him bestow upon the Hearers the anuttarasamyaksambodhi prediction, our hearts rejoice enthusiastically and we obtain what we never have had. We never thought that now we would suddenly be able to hear this rare Dharma. We rejoice profoundly, having gained great and good benefit.”

“It is as if, without our seeking them, limitless precious gems had come into our possession.”

“World Honored One, we would now like to speak a parable to clarify this principle.”

“It is as if there were a person who, in his youth, left his father and ran away, dwelling long in another country, perhaps ten, twenty or even fifty years.”

“As he grew older, he became poor and needy and ran about in the four directions in search of clothing and food. Gradually he wandered until he accidentally approached his native land.”

“His father, from the first, had set out seeking his son but in vain. He settled midway in a city. His household was one of great wealth, with limitless wealth and jewels, gold, silver, lapis lazuli, coral, amber, crystal, pearls, and other jewels. His granaries and treasuries were overflowing, and he had many servants, ministers and assistants, as well as countless elephants, horses, carriages, cattle, and sheep. The profits from his trade extended to the other countries, and there were also many traders and merchants.”

“Then the poor son, having wandered through various villages and passed through countries and cities, at last reached the city where his father had settled.”

“The father had always been mindful of his son. Although they had been separated for over fifty years, he had never spoken of the matter to anyone, but merely pondered over it, his heart filled with regret, as he thought, ‘I am old and decrepit. I have much wealth: gold, silver, and precious gems, granaries and storehouses filled to overflowing. Such a pity that I have no son! One day I’m bound to die, and when I do, my wealth will be scattered and lost, for I have no one to bequeath them to.’ This is why he ever earnestly thought of his son. ‘If I could only get my son back, I’d make him heir to my wealth. I’d be contented and happy and have no further worries.’”

“World Honored One, the poor son then, hiring himself as a laborer here and there, unexpectedly arrived at his father’s house. Standing by the gate, he saw his father seated on a Lion-seat. His feet were resting on a jeweled footstool, and he was reverently surrounded by Brahmans, Kshatriyas, and laypeople. Necklaces of pearls, their value in the millions, adorned his body.

Attendants and servants, holding white whisks, waited on him right and left. Above him was a jeweled canopy hung with flowers and pennants. Fragrant water was sprinkled on the ground, and expensive flowers were scattered about. Precious objects were placed in rows, which were passed out and taken in on leaving and entering. Such were the adornments, and the majesty and authority of his awesome virtue.

When the poor son saw his father, possessed of such great power, he was immediately afraid and regretted having come there. Secretly he thought, ‘This is perhaps a king, or one equal to a king. This is no place for me to hire myself out. I’d better go to a poor village where there will be room for me to work and where I can easily obtain clothing and food. If I stay here any longer, I may be forced to work.’ And with this thought, he quickly ran off.”

“Then the wealthy elder, seated on the Lion-seat, seeing his son, recognized him and his heart rejoiced greatly, as he thought, ‘I now have someone to whom I can bequeath my wealth and treasuries. I have constantly been mindful of my son, but had no way of seeing him. Then, all of a sudden, he came on his own, and my wish has been fulfilled. Although I am old and decrepit I still longed for him with regret.’”

“He then sent attendants to follow him and bring him back. Thereupon, the servants quickly apprehended him. The poor son in alarm shouted in resentment, “I have committed no offense. Why have I been seized?” The servants, with even greater haste, grabbed him and dragged him back. The poor son thought to himself. ‘I am blameless and yet have been imprisoned. This surely means that I will die,’ and, even more frightened, he fainted and fell to the ground.”

“The father saw his son from afar and said to the servant, “I do not need this person. Do not force him to come along. Sprinkle cold water on his face to bring him to, but do not speak further with him” Why was this? The father knew that his son’s resolve and will were inferior and lowly, and that his own nobility was a source of difficulty to his son.

Therefore, although he was certain that this was his son, he expediently refrained from telling anyone, “This is my son.” The servant said to the son, “I now set you free. You may go wherever you wish.” The poor son was delighted, having gained what he had never had before. He rose from the ground and went to a poor village to seek clothing and food.”

“Then the elder, wishing to induce his son, set up an expedient and secretly sent two people, haggard and undignified in appearance, saying to them, “You may go there and gently speak to that poor one. Tell him there is a place for him to work here where he can earn twice as much. If he agrees, bring him back and put him to work. If he asks what he is to do, tell him, ‘You are being hired to sweep out dung. We two will work along with you.’”

“Then the two servants sought out the poor son, and when they found him, they told him the above matter in detail.”

“At that time the poor son first took his salary and then joined them in sweeping away the dung. When the father saw his son, he felt pity and amazement.”

“Later, on another day, through a window, he saw his son at a distance, thin, haggard, soiled with dung, dirt, and filth.”

“He then removed his necklace of beads, his soft upper garments, and his adornments and put on a coarse, worn out, and filthy robe, smeared himself with dirt and holding a dung shovel, looking frightful he addressed his workers, saying, “All of you, work hard! Do not be lax.” By this device he draws near to his son, to whom he later says, “Hey, my boy! You should stay here and work. Don’t go elsewhere. I will increase your wages. Whatever you need, be it pots, utensils, rice, flour, salt or vinegar or other such things, don’t trouble yourself about it. I also have an old, worn-out servant you can have if you need him. So put your mind at rest. I am like your father, so have no more worries. Why? I am very old, and you are young and strong. Whenever you are working, you are never deceitful, remiss, angry, hateful, or grumbling. I have never seen you commit such evils as I have other workers. From now on you shall be just like my own son.”

“Just then the elder gave him a name, calling him his son. The poor son, although delighted at this happening, still referred to himself as a lowly worker from outside. For this reason, for twenty years he was constantly kept at work sweeping away dung.”

“After this, they trusted one another, and he came and went without difficulty. However, he still stayed in the same place as before.”

“World Honored One: At that time, the elder grew sick and knew he would die before long. He said to the poor son, “I now possess much gold, silver, and jewels, and my granaries and storehouses are filled to overflowing. You should know in detail their quantities and the amounts to be received and given. Such are my thoughts, and you should understand what I mean. What is the reason? You and I are now no different. You should be even more careful that nothing be lost.”

“At that time, the poor son, having received these instructions, took charge of all the goods, the gold, silver, and precious gems, as well as the granaries and storehouses, and yet he did not long for so much as a single meal. He continued to stay in the same place, still unable to let go of his lowly thoughts.”

“After a short while, the father knew that his son had grown more relaxed, that he had accomplished the great resolve and despised his former state of mind. Knowing that his own end was near, he ordered his son to gather together all the relatives, kings, great ministers, Kshatriyas, and lay people. When they had all assembled, he spoke to them saying, “All of you gentlemen should know that this is my son, begotten by me. In a certain city, he left me and ran away to suffer desolation, poverty, and hardship for over fifty years. His original name was such and such, and my name was such. Long ago, in my native city, I anxiously sought him. Suddenly, here, I have found him again! This is really my son. I am really his father. All of my wealth now belongs to my son, and all that has been paid out and taken in is known by him.”

“World Honored One, when the poor son heard what his father had said, he rejoiced greatly, having obtained what he had never had, and he thought, ‘Originally, I had no thought to seek anything, and now this treasury has come to me of itself.’”

“World Honored One, the great and wealthy elder is the Thus Come One. We are all like the Buddha’s sons.”

“The Thus Come One always says that we are his sons.”

“World Honored One, because of the three kinds of suffering, we have suffered much torment in the midst of births and deaths. Deluded and ignorant, we clung to petty dharmas.”

“Today, the World Honored One has caused us to think about getting rid of the dung of frivolous discussions of the Dharma. We increased our vigor to earn one day’s wage of Nirvana. Having attained this, our hearts rejoiced greatly, and we were content, saying to ourselves that, through our diligence and vigor, what we had gained in the Buddhadharma was plentiful.”

“However, the World Honored One, knowing all along that our minds were attached to lowly desires and took delight in petty dharmas, let us go our own way and did not specify to us saying, ‘You are all to have a share in the treasury of the Thus Come One’s knowledge and vision.’”

“The World Honored One, using the power of expedient devices, has spoken of the Thus Come One’s wisdom. Having gained from the Buddha the one day’s wage of Nirvana, we took it to be a great attainment; we had no ambition to seek the Great Vehicle. Besides, the wisdom of the Thus Come One had been set forth for the sake of the Bodhisattvas, and so we held no expectations regarding it. What is the reason? The Buddha knew that our minds took delight in petty dharmas. He used the power of expedients to teach us in the appropriate manner, and we did not know that we were truly the Buddha’s sons.”

“Now we know that the World Honored One is by no means ungenerous with the Buddha’s wisdom. Why? From of old, we truly have been the Buddha’s sons, and yet we delighted only in petty dharmas. If we had thought to delight in the great, the Buddha would then have spoken for us the Great Vehicle Dharma. This Sutra speaks of only One Vehicle. In the past, in the presence of the Bodhisattvas, the Buddha had belittled the Hearers who delight in lesser dharmas, but he was actually employing the Great Vehicle in teaching and transforming them.”

“Therefore, we say that originally we had not hoped for or sought anything, and yet now these great jewels of the Dharma King have come to us of themselves. That which the Buddha’s sons should attain, we have already attained.”

---

10.  

Medicinal Herbs

Chapter 5

At that time the World Honored One told Mahakashyapa and all the great disciples, “Good indeed! Good indeed! Kasyapa has well spoken of the Thus Come One’s real and true merit and virtue. It is just as he said.

Furthermore, the Thus Come One has limitless, boundless asamkheyas of merit and virtue. If you were to speak of it throughout limitless millions of eons, you could not finish.

Kashyapa, you should know that the Thus Come One is the king of all the dharmas. Nothing that he teaches is false. He extensively proclaims all dharmas by means of wisdom and expedients, and whatever dharmas he speaks all lead to the ground of all wisdom.

The Thus Come One contemplates and knows the tendencies of all dharmas. He also knows the depths of the mental processes of all living beings, having penetrated them without obstruction. Furthermore, he has ultimate and clear understanding of all dharmas, and he instructs living beings in all-wisdom.

Kashyapa, consider the world of the three thousand great thousand worlds and the grasses, trees, forests, as well as the medicinal herbs, in their many varieties, with their different names and colors which the mountains, streams, valleys and flatlands produce.

A thick cloud spreads out, covering the three thousand great thousand worlds, raining on them equally everywhere at the same time, its moisture reaching every part. The grasses, trees, forests and medicinal herbs – those of small roots, small stalks, small branches and small leaves, those of medium-sized roots, medium-sized stalks, medium-sized branches, medium-sized leaves or those of large roots, large stalks, large branches, and large leaves and also all the trees, whether great or small according to their size, small, medium, or large, all receive a portion of it. From the rain of the one cloud each according to its nature grows, blossoms, and bears fruit.

Although they grow from the same ground and are moistened by the same rain, still, all the grasses and trees are different.

Kashyapa, you should know that the Thus Come One is also like this. He manifests in the world like a great cloud rising; with his great sound he covers the world with its gods, humans, and asuras, just like that great cloud covers the three thousand great thousand lands. In the midst of the great assembly he announces, “I am the Thus Come One, One Worthy of Offerings, One of Proper and Universal Knowledge, One Whose Understanding and Conduct Are Complete, Well Gone One Who Understands the World, an Unsurpassed Lord, a Taming and Regulating Hero, Teacher of Gods and Humans, the Buddha, the World Honored One. Those who have not yet been crossed over, I cross over.

Those who have not yet been liberated, I liberate. Those who have not yet been put at rest, I put at rest. Those who have not yet attained Nirvana, I cause to attain Nirvana. I know things as they really are, both in the present and in the future. I am the all-knowing one, the all-seeing one, the one who knows the Way, the one who opens the Way, the one who proclaims the Way. The entire assembly of gods, humans and asuras, all should come here to listen to the Dharma.”

Then, countless thousands of myriads of millions of kinds of living beings came before the Buddha to hear the Dharma.

Then, the Thus Come One, contemplating the sharpness and dullness of the faculties of these living beings, their vigor or laxness, according to their capacity, spoke the Dharma for their sakes in limitless varieties, causing them all to rejoice and quickly attain good benefit. After having heard this Dharma, all of these living beings presently are at ease; in the future, they will be born in a good place. By means of the Way, they will enjoy happiness and also be able to hear the Dharma. Having heard the Dharma, they will separate from all coverings and obstructions. Within all the dharmas, according to their powers, they will gradually gain entry to the Way.

“Just as that great cloud rains down on all the grasses, trees, forests, and medicinal herbs and each, according to its nature, fully receives the moisture and grows, so, too, the Thus Come One speaks of a Dharma having one mark and one taste, that is to say: the mark of liberation, the mark of extinction, culminating in the Wisdom of All Modes.

Those living beings who, hearing the Thus Come One’s Dharma, uphold, read, recite and cultivate it as taught will not themselves be aware of the merit and virtue they obtain.

What is the reason? Only the Thus Come One knows the kinds, the marks, the substances, and the natures of these living beings, what they are recollecting, what they are thinking, and what they are cultivating; how they are recollecting, how they are thinking, and how they are cultivating; by means of what dharma they recollect, by means of what dharma they think, and by means of what dharma they cultivate; and by means of what dharma they obtain what dharma. Living beings dwell on a variety of levels. Only the Thus Come One sees them as they really are, clearly and without obstruction.

Just as those grasses, trees, and forests and all the medicinal herbs do not know themselves whether their natures are superior, middle, or inferior.

The Thus Come One knows the Dharma of one mark, of one flavor, that is to say: the mark of liberation, the mark of separation, the mark of extinction, the mark of ultimate Nirvana which is constantly still and extinct and which in the end returns to emptiness.

Already understanding this the Buddha contemplates the desires in the minds of living beings and protects them. For this reason he does not immediately speak of the Wisdom of All Modes.

Kashyapa, you are all very rare in your ability to know that the Thus Come One speaks the Dharma as it is appropriate, and in your ability to believe and accept it. Why it this? All the Buddhas, the World Honored Ones speak an appropriate Dharma which is difficult to understand, difficult to know.”

---

11.  

Medicinal Herbs

Chapter 5

At that time the World Honored One, wishing to restate this meaning spoke verses, saying:

“Destroyer of existence, the Dharma King
Manifests within the world;
According to living beings’ desires,
He teaches the Dharma in various ways.

The Thus Come One, out of veneration
For this wisdom, deep and far-reaching,
Has long remained silent on this important matter,
Being in no hurry to set it forth.

Those with wisdom, if they heard it,
Would be able to believe and understand it,
But those lacking wisdom would doubt it
And thereby lose it for a long time
For this reason, Kashyapa,
It is spoken in accord with their powers
Employing various conditions
To lead them to the right view.

Kashyapa, you should know
It is like a great cloud
Rising above the world
And covering all
A wisdom cloud filled with moisture
Illuminated with lightening flashes
And vibrating with thunderous roars
It brings delight to all,
Obscuring the light of the sun,
Refreshing the earth
The cloud lowers and expands
As if one could reach out and touch it,
It rains equally everywhere
Falling alike in the four directions
Pouring without measure
Saturating all the lands.

In the mountains, streams and steep valleys,
In deep recesses, there grow
Grasses, trees, and herbs,
And trees, both great and small,
The grains, shoots, and plants,
The sugar cane and the grape vine;
All are nourished by the rain,
And none fail to be enriched.

The parched ground is soaked,
The herbs and trees together flourish,
Issuing from that cloud
Water of a single flavor
Moistens grasses, trees and forests
Each according to its measure
All of the trees,
Great, medium and small,
According to their size
Can grow and develop.
When reached by that single rain
The roots, stalks, branches, and leaves,
Flowers and fruits with luster and color,
All are fresh and shining.

According to their substance and marks,
And natures, either great or small
They alike receive moisture
And each one flourishes.

The Buddha, in the same way
Manifests within the world
Just like a great cloud
Covering over everything.

Having come into the world
For the sake of living beings,
He discriminates and expounds
The reality of all dharmas.

The Great Sage, the World Honored One,
In the midst of the multitudes
Of gods and humans
Proclaims these words saying:
“I am the Thus Come One
The doubly complete honored one.
I appear within the world
Like a great cloud
Moistening all
The dried-out living beings,
So they all leave suffering
And gain peace and bliss
Worldly joy
And the joy of Nirvana.

All gods and humans assembled here
Listen singlemindedly and well.
You should all come here
To behold the Unsurpassed Honored One,
I am the World Honored One,
The one beyond compare.

To bring peace and ease to living beings
I manifest within the world
And for the sake of the assembly speak
The sweet dew of pure Dharma
The Dharma of a single flavor,
That of liberation and Nirvana.
Using a single wondrous sound
I proclaim this principle
Constantly creating the causes and conditions
For the Great Vehicle.

I contemplate all
Everywhere as equal,
Without “this” or “that”
And without thoughts of love or hate.

I have no greed or attachment,
And no limitations or obstacles.
Constantly for everyone,
I speak the Dharma, equally.

Speaking for a single person,
As I would for the multitudes.
I constantly expound and proclaim the Dharma
And have no other work.

Coming, going, sitting and standing
I never grow weary,
Filling the entire world,
Like the moisture of the universal rain.

For the noble, the lowly, the superior and inferior,
Those who keep precepts
And those who break them,
Those with perfect awesome manner
And those not perfect,
Those with right views and those with deviant views
The sharp rooted, the dull rooted
I send down equally the Dharma rain
And never grow weary.

All living beings
Who hear my Dharma
Receive it according to their power
And dwell on various levels.

They may dwell among humans or gods,
Or Wheel-turning sage kings,
Shakra or Brahma Kings.
These are the small herbs.

Those who know the non outflow Dharma,
Those who can attain Nirvana,
Giving rise to Six Spiritual Penetrations
And attaining the Three Clarities,
Dwelling alone in mountain groves
Ever practicing Chan samadhi
Attaining certification to condition-enlightenment :
These are the middle-sized herbs.

Those who seek the place of the World Honored One
Saying, “We will become Buddhas.”
Vigorously practicing concentration,
These are the superior herbs.

Further, those disciples of the Buddha
Who turn their minds to the Buddha Way
Always practising compassion
Knowing they will become Buddhas,
For sure, without doubt:
These are called the small trees.

Those who dwell in spiritual penetrations,
Turning the irreversible wheel,
Saving limitless hundreds of thousands
Of millions of living beings-
Such Bodhisattvas as these
Are called great trees.

The Buddha speaks equally,
Like the rain of a single flavor.
According to living beings’ natures
They receive it differently,
Just as those herbs and trees
Each receives a different measure.

The Buddha uses this analogy
To instruct expediently.
With various phrases, he
Expounds and proclaims a single Dharma which
In the Buddha’s wisdom is
Like a drop within the sea.

I send down the rain of Dharma
Filling all the world
The Dharma of one taste is
Cultivated according to their power
Just like those forest groves
All the herbs and trees
According to their size
Grow and flourish well.

The Dharma of all the Buddhas
Is always of a single taste
It causes all the world
To attain perfection.

Through its gradual cultivation
All attain the fruits of the Way.
The Hearers, those enlightened to conditions
Dwelling in mountain groves
Living in their final bodies
Hearing the Dharma, gain the fruit;
They are called the herbs,
And each one does grow.

If there are Bodhisattvas,
Whose wisdom is firm and solid,
Who thoroughly comprehend the triple world
And seek the supreme vehicle;
They are called small trees,
And each one does grow.

Further, those who dwell in Chan
Attaining spiritual powers,
Who hear the dharma of emptiness
And rejoice within their minds,
Emitting countless lights
Crossing over all beings;
They are called the large trees,
And each one does grow.

In this way, Kashyapa,
The Dharma spoken by the Buddha
Is like that great cloud.
With rain of a single flavor,
It moistens all the people and flowers,
So each one bears fruit.

Kashyapa, you should know
That by using causes and conditions
And various analogies
I demonstrate and reveal the Buddha Path.
These are my expedients
And other Buddhas are also thus.

Now, for your sake,
I speak of this true matter;
All of you Hearers,
None of you have reached extinction.
What you now are walking
That is the Bodhisattva Path.
Gradually, gradually, cultivate and study,
And you will all accomplish Buddhahood.”

---

12.  

Conferring Predictions

Chapter 6

At that time, following his expounding of the verses, the World Honored One spoke to the great assembly in this manner, “My disciple, Mahakashyapa, in a future age will serve and behold three hundred thousand million Buddhas, World Honored Ones, making offerings, paying reverence, venerating and praising them; he will broadly proclaim the limitless Great Dharma of all the Buddhas.

In his final body he will become a Buddha by the name of Light Brightness Thus Come One, One Worthy of Offerings, of Proper and Universal Knowledge, One Whose Understanding and Conduct are Complete, a Well-Gone One Who Understands the World, an Unsurpassed Lord, a Taming and Regulating Hero, a Teacher of Gods and Humans, a Buddha, a World Honored One.

His country will be called Light Virtue and his eon will be called Great Adornment.

His life span as a Buddha will last for twelve minor eons.

The Proper Dharma will dwell there for twenty minor eons. The Dharma Image Age will also dwell there for twenty minor eons.

His realm will be adorned and free of any filth or evil, tiles or stones, thorns or brambles, excrement or other impurities. The land will be flat, without high or low places, gullys or hills. The land will be made of lapis lazuli, and set about with rows of jeweled trees. The roads will be bordered with golden ropes. Precious flowers will be scattered about, purifying it entirely. The Bodhisattvas in that land will number in the limitless thousand of millions, the assembly of Hearers will be likewise uncountable. No deeds of Mara will be done there, and although Mara and his subjects will exist there, they will all protect the Buddhadharma.”

At that time, the World Honored One, wishing to restate this principle, spoke verses saying,

“I declare to the Bhikshus that
By using my Buddha Eye
I see that Kashyapa
In a future age
Countless eons from now
Shall become a Buddha
And that in the future he
Shall make offerings to, revere and behold
Three hundred ten s thousands of millions
Of Buddhas, World Honored Ones.

And, for the sake of the Buddha’s wisdom
He shall purely cultivate Brahman conduct.
He shall make offerings to the highest
Honored One, doubly complete and then
Cultivate and practice all
Unsurpassed Wisdom.
In his final body
He shall become a Buddha.

His land will be pure,
With lapis lazuli for soil,
And with many jeweled trees
Lining the roadways,
And with the roads set off by golden cords,
Delighting all who see it.

Fine fragrance will always issue forth,
Rare flowers will be strewn about;
With all manner of rare articles
It shall be adorned.

The land will be flat and even
Without hills or gullys.
The assembly of Bodhisattvas
Will be unreckonable.

Their minds will be gentle
Having gained great spiritual powers;
They will reverently uphold the Buddha’s
Great Vehicle Sutras.

The assembly of Hearers,
Without outflows, in their last bodies,
Sons of the Dharma King,
Will also be beyond all count.
So that, even with the Heavenly Eye,
Their number shall not be known.

His life span as a Buddha will be
Twelve minor eons, and
His Proper Dharma will dwell in the world
Twenty minor eons.
The Dharma Image Age will dwell
Also for twenty minor eons.

The World Honored One, Light Brightness
Shall have a history such as this.”

At that time, Mahamaudgalyayana, Subhuti and Mahakatyayana were very agitated. They singlemindedly joined their palms, gazed upward at the World Honored One, not lowering their gaze for a moment, and with a single voice spoke these verses:

“Great brave hero, the World Honored One,
The Shakyan Dharma King,
Out of pity for us all
Bestow the Buddha Word!

If, knowing our profoundest thoughts,
You see that we gain predictions,
It will be like a sprinkling of sweet dew,
Dispelling heat and giving cool refreshment.

It will be like a person from a famine-stricken land,
Who suddenly encounters a royal feast:
His mind holds doubt and fear,
And he does not dare go ahead and eat.
But, if he gained the king’s permission,
Then he would certainly dare to eat.

We, in the same way, ever think
Of the errors of the Small Vehicle
And do not know how we are
To gain the Buddha’s unsurpassed wisdom.

Although we hear the Buddha’s voice
Saying that we shall become Buddhas,
Our minds hold worry and fear,
Like one who dares not yet to eat.
If we were favored by the Buddha’s prediction,
Then we should be happy and at peace.

Great, brave hero, World Honored One,
You who always wish peace for the World
Please bestow predictions upon us
Like giving the famished permission to eat!”

At that time, the World Honored One, knowing the thoughts in the minds of his great disciples, told the Bhikshus, “Subhuti will in a future age serve and behold three hundreds of myriads of millions of nayutas of Buddhas, making offerings, paying reverence, venerating, and praising them, ever cultivating the Brahman conduct, and perfecting the Bodhisattva Way.

In his final body, he will become a Buddha called Name Appearance Thus Come One, One Worthy of Offerings, of Proper and Universal Knowledge, one Whose Understanding and Conduct are Complete, a Well-Gone One Who Understands the World, an Unsurpassed Lord, a Taming and Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One.

His eon will be called Possessing-Jewels. His country will be called Giving Birth to Jewels, his land will be level, with crystal for soil, and jeweled trees for adornments. It will be without hills or gullys, stones, thorns, filth or excrement. Jeweled flowers will cover the ground, purifying it entirely. The people of his land will all dwell on jeweled terraces or in precious, fine towers. The assembly of Hearers will be limitless and boundless, so that they cannot be known by resort to number or analogy. The assembly of Bodhisattvas will number in the countless thousands of myriads of millions of nayutas.

His life span as a Buddha will last for twelve minor eons.

The Proper Dharma will dwell there for twenty minor eons. The Dharma Image Age will also dwell there for twenty minor eons. This Buddha will constantly dwell in empty space, speaking Dharma for the multitudes and crossing over limitless Bodhisattvas and Hearers.”

---

13.  

Conferring Predictions

Chapter 6

At that time the World Honored One, wishing to restate this principle spoke verses saying,

“Assembled Bhikshus
I shall now tell you,
Listen singlemindedly
To what I’m going to say.

My great disciple,
Subhuti,
Will become a Buddha
Called Name Appearance.

After making offerings to countless
Myriads of millions of Buddhas
Following the Buddhas’ practices,
He will gradually perfect the Great Way.

In his final body he shall
Obtain thirty two marks,
Upright and beautiful
Like a jeweled mountain.

His Buddhaland will be
Foremost in purity and adornment.
Living beings who see it
All will take delight in it.

And as a Buddha therein
He will save limitless multitudes.
Within his Buddha Dharma
Will be many Bodhisattvas,
All of sharp faculties,
Turning the non-retreating wheel.

This land will ever be
Adorned with Bodhisattvas;
The assembly of Hearers
Will be beyond all reckoning.

All having gained the Three Clarities,
And perfected the Six Spiritual powers
Abiding in the Eight Liberations
And possessing great awesome virtue.

When this Buddha speaks the Dharma
He will manifest limitless
Spiritual powers and transformations,
Inconceivable.

The people, both gods and humans,
Their numbers like the Ganges sands,
All will join their palms
To hear and accept that Buddha’s words.

That Buddha’s lifespan will be
Twelve minor eons,
The Proper Dharma will dwell in the world
For twenty minor eons;
The Dharma Image Age will dwell
For twenty minor eons, also.”

At that time, the World Honored One further addressed the assembly of Bhikshus saying, “I will now tell you: In a future age, Mahakatyayana will make offerings of various articles to, and will reverently serve eight thousand million Buddhas, honoring and venerating them. After the extinction of those Buddhas, he will erect a stupa for each, one thousand yojanas in height, five hundred yojanas in breath, and made of the seven jewels: gold, silver, lapis lazuli, mother of pearl, carnelian, pearls, and agate. He will make offerings of many flowers, beaded necklaces, paste incense, powdered incense, burning incense, silk canopies and banners to the stupa. After that, he will further make offerings to twenty thousand million Buddhas in the same manner. Having made offerings to those Buddhas, he will perfect the Bodhisattva Way.

He will then become a Buddha called Jambunada Gold Light Thus Come One, One Worthy of Offerings, of Proper and Universal Knowledge, One Whose Understanding and Conduct are Complete, a Well-Gone One Who Understands the World, Unsurpassed Lord, a Taming and Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One.

The land will be flat and even with crystal for soil and jeweled trees as adornments. The roads will be bordered with golden ropes, and the ground covered with fine flowers, purifying it entirely, so that those who see it are delighted. The four evil paths will not exist there, that is, the hells, hungry ghosts, animals, and asuras. There will many gods, humans, assembled Hearers and Bodhisattvas who will number in the limitless myriads of millions, and all adorning that land.

His life span as a Buddha will be twelve minor eons.

His Proper Dharma will dwell in the world twenty minor eons. The Dharma Image Age will dwell also for twenty minor eons.”

At that time, the World Honored One, wishing to restate this principle spoke verses saying,

“O Bhikshus, all of you,
Listen with a single mind,
For that which I say
Is true, real, and without error.

Katyayana, shall
With a variety
Of fine and subtle articles
Make offerings to the Buddhas.

After the extinction of those Buddhas
He will build stupas of the seven jewels
And also, with flowers and incense
Make offerings to their sharira.

In his final body
He will attain the Buddha wisdom
And realize proper enlightenment.

His country will be pure
And he will cross over limitless
Myriads of millions of beings;
From the ten directions
He will receive offerings.

His Buddha light
Will be unsurpassed
As a Buddha his name will be
Jambunada Gold Light.

Bodhisattvas, and Hearers
Having severed all existence
Unlimited and innumerable
Will adorn his land.”

At that time, the World Honored One, further spoke to the assembly. “I now tell you that Mahamaudgalyayana will in the future, with various articles, make offerings to eight thousand Buddhas, honoring and venerating them. After the extinction of those Buddhas, he will erect for each of them a stupa one thousand yojanas in height and five hundred yojanas in breadth, and made of the seven jewels, gold, silver, lapis lazuli, mother of pearl, carnelian, pearls, and agate. He will make offerings to it of many flowers, beaded necklaces, paste incense, powdered incense, burning incense, silk canopies and banners. After that, he will further make offerings to two hundred myriads of millions of Buddhas in the same manner.

He will then become a Buddha called Tamalapattracandana Fragrance Thus Come One, One Worthy of Offerings, of Proper and Universal Knowledge, One Whose Understanding and Conduct are Complete, a Well-Gone One Who Understands the World, an Unsurpassed Lord, a Taming and Regulating Hero, Teacher of gods and humans, Buddha, World Honored One.

His eon will be called full of joy. His country will be called Delighted Intent. His land will be flat and even with crystal for soil, and jeweled trees for adornments. Real pearl flowers will be scattered about, purifying it entirely, so that those who see it rejoice. There will be many gods, humans, Bodhisattvas and Hearer, limitless and uncountable in number.

His life span as a Buddha will last for twenty-four minor eons.

The Proper Dharma will dwell there for forty minor eons. The Dharma Image Age will dwell also for forty minor eons.”

At that time, the World Honored One, wishing to restate this principle spoke verses, saying:

“My disciple
Great Maudgalyayana
Having cast aside this body
Will view eight thousand
Two hundred myriads of millions
Of Buddhas, World Honored Ones.
And, for the sake of the Buddha Way
Will honor and make offerings to them.

In the presence of those Buddhas,
He will always practice Brahman conduct,
Throughout limitless eons,
Reverently upholding the Buddhadharma.

After the extinction of those Buddhas,
He will build stupas of the seven jewels,
Displaying golden spires
And with flowers, incense, and instrumental music
He will make offerings
To the Buddhas’ stupas.

Gradually, having perfected
The Bodhisattva Path,
In a land called Delighted Intent,
He will become a Buddha
Called Tamala
Candana Fragrance.
His life span as a Buddha will be
Twenty four minor eons.

Always, for gods and humans
He will expound and proclaim the Buddha Way.
There will be limitless Hearers
In number like the Ganges sands,
With the Three Clarities and Six Penetrations
And great, awesome virtue.

There will be uncountable Bodhisattvas
Vigorous and of solid resolve
And who, with regard to the Buddhas’ wisdom
Are irreversible.

After that Buddha’s extinction
The Proper Dharma will dwell
For forty minor eons,
And the Dharma Image Age will be the same.

All my disciples
Having perfected their awesome virtue,
All five hundred of them
Shall be given predictions
And in a future age
Will become Buddhas.
Of my own and your former
Causes and conditions
I now will tell:
All of you, listen well!”

---

14.  

The Analogy of the Transformed City

Chapter 7

The Buddha told the Bhikshus, “long ago, past limitless, boundless, inconceivable, asamkheyaeons, there was a Buddha called Great Penetrating Wisdom Victory, Thus Come One, One Worthy of Offerings, One of Proper and Universal Knowledge, One Whose Understanding and Conduct are Complete, A Well-gone One, One Who Understands the World, Unsurpassed Lord, Taming and Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. His country was named “ Good City,” and his eon was named “Great Mark”. O Bhikshus, it has been a great, long time since that Buddha passed into extinction.

Suppose someone were to grind all the earth in the three thousand great thousand worlds into ink powder and then suppose he passed through a thousand lands to the east and then dropped a particle the size of a mote of dust, and then passing through another thousand lands deposited another mote, and continued to do this until all the ink made of earth was exhausted. What do you think? Could a mathematician or his disciple ever reach the limit of the lands and know their number?

“No, World Honored One.”

“O Bhikshus, if the lands this person had passed through, whether or not he set down a particle in them, were all grounded into dust, and if each dust mote was equal to an eon, then the time since that Buddha passed into extinction would exceed their number by limitless, boundless, hundreds of thousands of tens of thousands of millions of asamkheya eons.

Using the power of the Thus Come One’s knowledge and vision, I behold that time in the distant past as if it were today.

At that time, the World Honored One, wishing to restate his meaning, spoke verses, saying,

“I recall that in a past age,
Limitless, boundless eons ago,
There was a Buddha, doubly honored,
By the name of Great Penetrating Wisdom Victory.

Suppose a person ground
All of the earth that there was
In three thousand great thousand lands
Entirely into ink powder;
And then suppose he passed through a thousand lands,
And then let fall one particle of it,
Continuing to drop particles in this way
Until all the ink particles were gone.

Suppose all of the countries he passed through,
Whether he dropped particles in them or not,
Again were completely grounded into dust motes,
And each dust mote was an eon;
These grains of dust would in number
Be exceeded by the number of eons
Since that Buddha has passed into extinction;
It has been limitless eons such as this.

The Thus Come One, with unobstructed wisdom,
Knows of that Buddha’s extinction,
And of his Hearers and Bodhisattvas,
As if seeing his extinction now.

Bhikshus, you should know
The Buddha’s wisdom is pure, subtle, and wondrous;
Without outflows and without obstructions
It penetrates limitless eons.”

The Buddha told the Bhikshus, “ The Buddha Great Penetrating Wisdom Victory had a life span of five hundred forty myriads of millions of nayutas of eons.”

When this Buddha was seated on the Bodhimanda, having destroyed the troops of Mara, although he was on the point of attaining anuttarasamyaksambodhi, still the Buddhadharma did not appear before him. So it was for one minor eon and then onwards to ten minor eons that he sat in the lotus posture, body and mind unmoving, and yet the Buddhadharma still did not appear before him.

Thereupon, the gods of the Triyastrimsha Heaven, spread out for the Buddha, under a Bodhi tree, a lion throne one yojana in height; on that throne the Buddha was to attain anuttarasamyaksambodhi. Just as he sat down upon that throne, the Kings of the Brahma Heavens rained down heavenly flowers over a distance of one hundred yojanas. A fragrant wind from time to time swept away the withered flowers as fresh ones rained down. This continued without interruption for a full ten minor eons as an offering to the Buddha, the rain of these flowers continuing right up until his extinction. In the same way the gods of the four heavenly Kings constantly played heavenly drums as an offering to that Buddha and the other gods made heavenly instrumental music for a full ten minor eons, right up until his extinction.

Bhikshus, the Buddha Great Penetrating Wisdom Victory passed through ten minor eons before the Buddhadharma finally manifested before him and he attained anuttarasamyaksambodhi.

Before that Buddha left home he had sixteen sons, the first of whom was named Accumulation of Knowledge. Each of them had a variety of precious, unusual fine toys. When they heard that their father had realized anuttarasamyaksambodhi they all cast aside these things they valued and went before the Buddha, escorted by their weeping mothers. Their grandfather, a Wheel-Turning Sage King, together with a hundred great ministers and with hundreds of thousands of myriads of millions of citizens all surrounded them and accompanied them to the Bodhimanda, all wishing to draw near to the Thus Come One Great Penetrating Wisdom Victory, to make offerings to him, to honor, revere and praise him. When they arrived, they bowed with their head at his feet, and having circumambulated him, they singlemindedly joined their palms, respectfully gazed upward at the World Honored One, and uttered these verses:

“World Honored One of great and awesome virtue,
For the sake of crossing over living beings
After limitless millions of eons,
You accomplished Buddhahood,
And perfected all your vows;
Unsurpassed is our good fortune.

Very rare you are, World Honored One,
In one sitting, passing through ten minor eons,
With body, hands, and feet,
Still, secure, and unmoving.

Your mind, ever tranquil,
Never knows distraction.
Ultimate, your eternal extinction,
As you dwell firmly in the non-outflow Dharma.

Now we see the World Honored One
Serenely realize the Buddha Path;
We all gain good benefit
And proclaim our delight and great joy.

Living beings, ever tormented by suffering,
Blind, and without a guide,
Fail to recognize the Path which ends that pain,
And do not know to seek their liberation.

During the long night the evil destinies increase,
While the hosts of gods are reduced in number;
From darkness they proceed into darkness,
Never hearing the Buddha’s name.

Now, the Buddha’s gained the utmost
Peace, rest, the non-outflow way;
And we, and all the gods,
To attain the greatest benefit
Therefore bow our heads
And return our lives to the Unsurpassed Honored One.”

When the sixteen sons had finished praising the Buddha, they then entreated him to turn the Dharma-wheel, saying, “World Honored One, speak the Dharma and bring us peace, show us pity, and benefit both gods and humans.” Then they spoke more verses saying:

“O Hero of the world, incomparable
Adorned with a hundred blessings,
And having attained unsurpassed wisdom,
Pray speak for the sake of this world
To cross over and liberate us and
All classes of living beings as well.

And lead us to attain that wisdom,
Demonstrate it: speak it in detail
For, if we can attain Buddhahood,
Other living beings can do the same.

The World Honored One knows the profound thoughts
Within the minds of living beings;
He knows the ways on which they walk
And the strength of their wisdom,
The pleasures and the blessings they have cultivated,
And all the deeds done in former lives.
The World Honored One, knowing all of this,
Should turn the unsurpassed wheel !”

The Buddha, Shakyamuni, told the Bhikshus, “When the Buddha Great Penetrating Wisdom Victory attained anuttarasamyaksambodhi, in each of the ten directions, five hundred myriads of millions of Buddha worlds quaked in six ways. The dark recesses between those lands, that the awesome light of the sun and moon could not illumine then, were brightly lit, and the living beings therein were able to see one another. They all said, “where have all these living beings come from?” Further, in those lands, all the heavenly palaces, up to the Brahma palaces, quaked in six ways. A great light shone everywhere, illumining the entire universe and surpassing the light of the heavens.”

At that time, in five hundred myriads of millions of lands to the east, the Brahma Heaven palaces shone with a light twice that of their usual brightness. Each of the Brahma Heaven Kings had this thought, “now the palaces are brighter than ever before. What is the reason for this manifestation?”

Then, the Brahma Heaven Kings visited one another and discussed this matter. In the assembly there was one great Brahma Heaven King by the name of Rescuing All, who on behalf of the Brahma hosts spoke verses, saying,

“All of our palaces
Are bright as never before;
What is the reason for this?
Let us seek it together.

Is it because a great and virtuous god has been born?
Or because a Buddha has appeared in the world,
That this great light
Shines throughout the ten directions?”

At that time, the Brahma Heaven Kings from five hundred myriads of millions of lands, together with their palaces, each with sacks filled with heavenly flowers, went to the west to seek out this manifestation. They saw the Thus Come One Great Penetrating Wisdom Victory seated on the lion throne beneath the Bodhi tree in the Bodhimanda, revered and circumambulated by gods, dragon kings, gandharvas, kinnaras, mahoragas, and beings both human and non-human. They saw as well the sixteen sons of the king requesting the Buddha to turn the Dharma-wheel.

Then, the Brahma Heaven Kings bowed with their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and scattered heavenly flowers upon him. The flowers were piled as high as Mount Sumeru, and they offered them as well to the Buddha’s Bodhi tree, which was ten yojanas in height. Having made offerings of flowers, each presented his palace to the Buddha, saying, “pray show us pity, and benefit us by accepting and occupying these palaces that we offer you!”

Then the Brahma Heaven Kings, in front of the Buddha, with a single mind and the same voice, spoke verses in praise, saying:

“World Honored One, you are very rare,
And difficult to encounter;
Complete with limitless meritorious virtues,
You are able to rescue and protect all creatures.

Great teacher of gods and humans,
You who pity all the world
All beings in the ten directions
Receive your beneficence.

We have come from
Five hundred myriads of millions of lands,
Setting aside the bliss of deep dhyana samadhi,
For the sake of making offerings to the Buddha.
Blessings we’ve gained in former lives
Well ornament our palaces,
Now we offer them to the World Honored One,
Only praying you will show mercy and accept them.”

At that time, the Brahma Heaven Kings, having praised the Buddha, said “We only pray that the World Honored One will turn the Dharma-wheel, crossing over living beings, opening up the way to Nirvana.” Then; all the Brahma Heaven Kings, with one mind and the same voice, proclaimed these verses:

“Hero of the world, doubly perfect honored one,
We only pray that
You will expound and proclaim the Dharma,
And through the power of your great compassion and pity
Cross over suffering and tormented living beings.”

Thereupon, the Thus Come One Great Penetrating Wisdom Victory, assented by his silence.

Furthermore, O Bhikshus, to the southeast the great Brahma Kings in five hundred myriads of millions of lands, seeing their palaces in dazzling brilliance as never before, jumped for joy, thinking it rare indeed.

They visited one another and discussed this matter. Then, in the assembly, a Brahma Heaven King by the name of Great Compassion, on behalf of the Brahma hosts spoke these verses:

“What is the reason for this event?
Why has this sign appeared?
All of our palaces
Are aglow as never before.
Has a greatly virtuous god been born?
Or has a Buddha appeared in the world?
We have never seen such signs before.

With one mind we should investigate it,
Passing through a thousand myriads of millions of lands,
Searching for the light, investigating it together.
It must be that a Buddha has appeared
To take across the suffering living beings.”

At that time, five hundred myriads of millions of Brahma Heaven Kings, together with their palaces, each with sacks filled with heavenly flowers, went to the northwest to seek out this manifestation. They saw the Thus Come One Great Penetrating Wisdom Victory seated on the lion throne beneath the Bodhi tree in the Bodhimanda, revered and circumambulated by gods, dragon kings, gandharvas, kinnaras,mahoragas, and beings both human and non-human. They saw, as well, the sixteen sons of the king requesting the Buddha to turn the Dharma-wheel.

Then the Brahma Heaven Kings bowed with their heads at the Buddha’s feet, circumambulated him a hundred thousand times, then scattered heavenly flowers upon him. The flowers were piled as high as Mount Sumeru, and they offered them as well to the Buddha’s Bodhi tree. Having made offerings of flowers, each presented his palace to the Buddha saying, “Show us pity and benefit us by accepting and occupying these palaces that we offer you!” Then the Brahma Heaven Kings, before the Buddha, with a single mind and the same voice, spoke verses in praise, saying,

“Sagely Lord, king among gods,
With the kalavinka sound,
To you who pity living beings,
We now reverently bow.

The World Honored One is most rare,
Appearing but once in long ages.
One hundred and eighty eons have passed
Empty, without a Buddha.

The three evil paths are full.
The hosts of gods decrease.
Now the Buddha has appeared in the world,
To act as eyes for living beings,
As a refuge for the world,
Rescuing and protecting all creatures,
A father for all beings,
Pitying and benefiting them.
Now, through blessings gained in former lives,
We are enabled to meet the World Honored One.”

At that time, the Brahma Heaven Gods, having praised the Buddha, said, “We only pray that the World Honored One will take pity on all beings and turn the Dharma-wheel to liberate living beings.”

Then, the Brahma Heaven Kings, with one mind and a single voice, spoke verses saying,

“Great Sage, turn the Dharma-wheel,
To reveal the marks of all Dharmas,
To cross over tormented living beings,
So they may gain great joy.

When living beings hear the Dharma,
They may gain the way, or be reborn in the heavens;
The evil paths will decrease
And those of patience and goodness will increase.”

At that time, the Thus Come One Great Penetrating Wisdom Victory assented by his silence.

Furthermore, O Bhikkshus, to the south, the great Brahma Kings in five hundred myriads of millions of Buddhalands, seeing their palaces in dazzling brilliance as never seen before, jumped for joy, thinking it rare indeed.

Thereupon, they visited one another and discussed this matter, wondering, “Why do our palaces glow with the light?” Then, in the assembly a Brahma Heaven King called Wonderful Dharma, on behalf of the Brahma hosts, spoke these verses,

“All of our palaces
Shine with awesome brilliance;
This cannot be for no reason;
We should seek out this sign.

In a hundred thousand eons,
Such a sign has never been seen.
Has a great and virtuous god been born?
Or has a Buddha appeared in the world?”

At that time, five hundred myriads of millions of Brahma Heaven Kings, together with their palaces, each with sacks filled with heavenly flowers, went to the north to seek out this manifestation. They saw the Thus Come One Great Penetrating Wisdom Victory seated on the lion throne beneath the Bodhi tree in the Bodhimanda, revered and circumambulated by gods, dragon kings, gandharvas, kinnaras, mahoragas, and beings both human and non-human. They saw, as well, the sixteen sons of the king requesting the Buddha to turn the Dharma-wheel.

Then the Brahma Heaven Kings bowed with their heads at the Buddha’s feet, circumambulated him a hundred thousand times and scattered heavenly flowers upon him. The flowers were piled as high as Mount Sumeru, and they offered them, as well to the Buddha’s Bodhi tree. Having made offerings of flowers, each presented his palace to the Buddha, saying, “Show us pity and benefit us by accepting and occupying these palaces that we offer you.” Then the Brahma Heaven Kings, before the Buddha, with a single mind and the same voice, spoke verses in praise, saying,

“The World Honored One is very hard to meet;
He who breaks through all afflictions.
Passing through a hundred and thirty aeons,
Only now do we get to see him.

May living beings, starving and thirsty,
Be filled with the rain of Dharma.
He, whom we have never seen before,
One of unlimited wisdom,
Rare as the Udumbara blossom
Today, at last we have met.
All of our palaces
Receiving your light, are adorned.
In your great compassion, World Honored One
Pray accept and live with them.”

At that time, the Brahma Heaven Kings, having praised the Buddha, said, “We only pray that the World Honored One will turn the Dharma-wheel, causing the entire world with its gods, maras, Brahmans, shramanas, all to become peaceful and calm and to attain liberation.” Then, the Brahma Heaven Kings, with a single mind and the same voice, spoke verses in praise, saying,

“Honored One among gods and humans,
Pray turn the unsurpassed wheel of Dharma.
Beat upon the Dharma drum,
And blow the great Dharma conch,

Let fall everywhere the great Dharma rain,
To cross over limitless living beings.
We all beseech you to expound and proclaim
The profound, far reaching sound.”

Thereupon, the Thus Come One Great Penetrating Wisdom Victory assented by his silence.

And so it was in all directions from the southwest to the lower direction.

Then, five hundred myriads of millions of great Brahma Kings in the upper directions, seeing the palaces they rested in shining with awesome brilliance, as never before, jumped for joy, thinking it rare indeed.

They visited one another and discussed this matter, wondering, “Why do our palaces shine with this bright light?”

Then, in the assembly, a Brahma Heaven King by the name of Shikhin, on behalf of the Brahma hosts, spoke verses, saying,

“Now, for what reason
Do our palaces shine
With such an awesome light
Adorned as never before?

Wondrous marks, such as these
We have never seen before
Has a great and virtuous god been born?
Has a Buddha appeared in the world?”

At that time, five hundred myriads of millions of Brahma Heaven Kings, together with their palaces, each with sacks filled with heavenly flowers, went to the lower direction to seek out this sign. They saw the Thus Come One Great Penetrating Wisdom Victory seated on the lion throne beneath the Bodhi tree in the Bodhimanda, revered and circumambulated by gods, dragon kings, gandharvas, kinnaras, mahoragas, and beings both human and non-human. They saw, as well, the sixteen sons of the king requesting the Buddha to turn the Dharma-wheel.

Then, the Brahma Heaven Kings bowed with their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and scattered heavenly flowers upon the Buddha. The flowers that they scattered were as high as Mount Sumeru, and they offered them as well to the Buddha’s Bodhi tree. Having made offerings of flowers, they each presented their palace as an offering to the Buddha, saying, “We only pray that you will show us pity and benefit us by accepting and occupying these palaces.” Then the Brahma Heaven Kings, before the Buddha, with one mind and a single voice, spoke these verses:

“It is good indeed to see the Buddhas,
Honored Sages who save the world
And who, from the prison of the triple realm
Can effect escape for living beings,
All-wise, revered by gods and humans,
Pitying the flocks of beings
Opening the door of sweet dew,
Vastly saving all beings.

Limitless eons of yore
Have passed emptily, without a Buddha.
Before the World Honored One emerged,
The ten directions were ever in darkness,
The three evil paths increased,
And the asuras flourished,
While the hosts of gods diminished,
Most falling into evil paths at death.

They did not hear the Dharma from the Buddha,
But ever followed unwholesome paths.
Their bodily strength and wisdom,
Both decreased.
Because of offense karma
They lost joy and thoughts of joy.

They dwelt in Dharmas of deviant views,
Not knowing the rules of goodness.
Failing to receive the Buddha’s transforming,
They constantly fell into evil paths.

The Buddha acts as eyes for all the world,
And but once in a long while does appear.
Out of pity for living beings,
He manifests in the world,
Transcends it and realizes right enlightenment.

We rejoice exceedingly;
We and all the other beings,
Are happy as never before,
And all of our palaces
Receive the light and are adorned.

We now offer them to the World Honored One.
May he pity us and accept them.
We vow that this merit and virtue
May extend to all living beings,
So that we and all beings
May together realize the Buddha Way.”

---

15.  

The Analogy of the Transformed City

Chapter 7

At that time, the five hundred myriads of millions of Brahma Heaven Gods, having praised the Buddha in verse, addressed the Buddha, saying, “We only pray that the World Honored One will turn the Dharma-wheel to bring tranquility and liberation to many beings.” Then, the Brahma Heaven King spoke these verses of praise:

“World Honored One, turn the Dharma-wheel
Sound the sweet dew Dharma-drum,
To cross over tormented living beings,
Showing them Nirvana’s path.

Pray, accept our request,
And, with the great and subtle sound,
Pity us, and set forth,
Dharma gathered through countless eons.”

At that time, the Thus Come One Great Penetrating Wisdom Victory, having received the request of the Brahma Heaven Kings of the ten directions, as well as the sixteen princes, thereupon, three times turned the Dharma-wheel of twelve parts which cannot be turned by Shramanas, Brahmans, gods, maras, Brahmas, or other beings of the world. He said, “This is suffering. This is the origination of suffering. This is the extinction of suffering. This is the way to the extinction of suffering.”

And he extensively set forth the Dharma of the twelve causes and conditions:

ignorance conditions dispositions.
Dispositions condition consciousness.
Consciousness conditions name and form.
Name and form condition the six sense organs.
The six sense organs condition contact.
Contact conditions feeling.
Feeling conditions craving.
Craving conditions grasping.
Grasping conditions becoming.
Becoming conditions birth. B
irth conditions old age and death, worry, grief, suffering and distress.

When ignorance is extinguished, dispositions are extinguished.
When dispositions are extinguished, then consciousness is extinguished.
When consciousness is extinguished, then name and form are extinguished.
When name and form are extinguished, then the six sense organs are extinguished.
When the six sense organs are extinguished, then contact is extinguished.
When contact is extinguished, then feeling is extinguished.
When feeling is extinguished, then craving is extinguished.
When craving is extinguished, then grasping is extinguished.
When grasping is extinguished, then becoming is extinguished.
When becoming is extinguished, then birth is extinguished.
When birth is extinguished, then old age and death, worry, grief, suffering and distress are extinguished.

When the Buddha spoke this Dharma, amidst the great assembly of gods and humans, six hundred myriads of millions of nayutas of human beings, because they did not grasp at any dharma, had their minds liberated from all outflows. All attained profound and subtle Dhyana concentration, the Three Clarities, the Six Penetrations, and perfected the Eight Liberations.

The second, third, and fourth times he set forth this Dharma, thousands of millions of nayutas of living beings, their numbers like the Ganges’ sands, also because they did not grasp at any dharma, had their minds liberated from outflows. From that time onwards, the assembly of Hearers was unlimited, boundless, and unreckonable.

At that time the sixteen princes all left home as virgin youths and became Shramaneras. They all possessed sharp faculties and clear wisdom. They had already made offerings to hundreds of thousands of myriads of millions of Buddhas, purely cultivating Brahman conduct, seeking anuttarasamyaksambodhi.

They all spoke to the Buddha, saying, “World Honored One, all these limitless thousands of myriads of millions of greatly virtuous Hearers already have reached accomplishment. World Honored One, you should, for our sake, also, speak the Dharma of anuttarasamyaksambodhi. Having heard it, we will all cultivate and study it. World Honored One, we all aspire to the Thus Come One’s knowledge and vision. As to the thoughts deep within our minds, the Buddha himself knows.”

Then, the multitudes, led by the Wheel-turning Sage King, eighty thousand million of them, upon seeing the sixteen princes leave home, also sought to leave home, and the king permitted them to do so.

At that time, the Buddha, having received the request of the sixteen Shramaneras, after twenty thousand eons, then at last, amidst the fourfold assembly, spoke the Great Vehicle Sutra by the name of the Wonderful Dharma Lotus Flower, a dharma for instructing Bodhisattvas of whom the Buddha is protective and mindful. After he spoke the Sutra, the sixteen Shramaneras, for the sake of anuttarasamyaksambodhi, all received, upheld and recited it and keenly penetrated its meaning.

When the sutra was spoken, the sixteen Bodhisattva-Shramaneras all received it with faith. Among the host of Hearers, too, there were those who had faith in it and understood it. The remaining thousands of myriads of millions of living beings, however, all gave rise to doubts.

The Buddha spoke this sutra for eighty thousand eons without cessation.

When he had finished speaking the Sutra, he entered a quiet room where he remained in dhyana samadhi for eighty-four thousand eons.

Then the sixteen Bodhisattva-Shramaneras, knowing that the Buddha had entered his room and was silently absorbed in dhyana samadhi, each ascended the Dharma seat. For a period of eighty-four thousand eons, for the sake of the fourfold assembly, they spoke the Wonderful Dharma Flower Sutra extensively and in detail. Each one of them crossed over six hundred myriads of millions of nayutas of Ganges’ sands of living beings, instructing them with the teaching, benefiting them, making them rejoice and causing them to bring forth the thought of anuttarasamyaksambodhi.

After eighty-four thousand eons had passed, the Buddha, Great Penetrating Wisdom Victory arose from samadhi, approached the Dharma throne and serenely sat down upon it. He addressed the great assembly, saying, “these sixteen Bodhisattva-Shramaneras are very rare. All their faculties are keen and their wisdom is clear. They have in the past already made offerings to limitless thousands of myriads of millions of Buddhas. In the presence of those Buddhas, they constantly cultivated Brahman conduct, accepting and upholding the Buddha’s wisdom, instructing living beings and causing them to enter into it.”

“You should all make a point of drawing near to and making offerings to them. Why? Those Hearers, Pratyekabuddhas, or Bodhisattvas who can have faith in the Dharma of the Sutra spoken by these sixteen Bodhisattvas, accept and uphold it without defaming it, will all attain anuttarasamyaksambodhi, that is, the wisdom of the Thus Come One.”

The Buddha told the bhikshus, “These sixteen Bodhisattvas always delight in speaking the Wonderful Dharma Lotus Flower Sutra. Each Bodhisattvas has transformed six hundred myriads of millions of nayutas of Ganges’ sands of living beings who, life after life were born together with the Bodhisattvas and heard the Dharma from them, fully believing and understanding it. For this reason, they have met up with forty thousand millions of Buddhas, World Honored Ones and to this moment have not stopped doing so.”

“Bhikshus, I will tell you, those disciples of the Buddha, the sixteen Shramaneras, have all now attained anuttarasamyaksambodhi, and in the lands of the ten directions, are presently speaking the Dharma. They have as their retinues limitless hundreds of thousands of millions of Bodhisattvas and Hearers.

Two have become Buddhas in the East. One is named Akshobhya, in the Land of Happiness. The other is named Sumeru Peak.

Two have become Buddhas in the Southeast. One is named Lion Sound. The other is named Lion Sign.

Two have become Buddhas in the South. One is named Space Dweller. The other is named Eternal Extinction.

Two have become Buddhas in the Southwest. One is named Royal Sign. The other is named Brahma Sign.

Two have become Buddhas in the West. One is named Amitayus. The other is named Savior of all Worlds from Suffering and Anguish.

Two have become Buddhas in the Northwest. One is named Tamalapatrachandana Fragrance and Spiritual Penetrations. The other is named Sumeru Sign.

Two have become Buddhas in the North. One is named Cloud Self-Mastery. The other is named King of Cloud Self-Mastery. In the Northeast there is a Buddha by the name of Destroyer of All Worldly Fear.

The other Buddha, the sixteenth, is myself, Shakyamuni Buddha, here in the Saha World, where I have realized anuttarasamyaksambodhi.”

“Bhikshus, we, as Shramaneras each taught and transformed limitless hundreds of thousands of myriads of millions of Ganges’ sands of living beings, who, hearing the Dharma from us, were set towards anuttarasamyaksambodhi.”

“Of these living beings, there are those who dwell at the level of Hearers. I constantly instruct and transform them in anuttarasamyaksambodhi. All these people will, by means of this Dharma, gradually enter the Buddha Path. Why? The Thus Come One’s wisdom is hard to believe and hard to understand.

You were Bhikshus while I transformed living beings as limitless as Ganges sands who shall become disciples as Hearers after my extinction in the future.

After my extinction, furthermore, there will be disciples who will not hear this Sutra, who will not know or be aware of the Bodhisattva conduct, but who will, through the attainment of their own merit and virtue give rise to the thought of extinction and who will enter Nirvana. I shall be a Buddha in another land, with another name. Although these people will have produced the thought of extinction and enter into Nirvana, they will, in those lands, seek the Buddha’s wisdom and get to hear this Sutra and that it is only by means of the Buddha Vehicle that extinction can be attained. There are no other vehicles, except for those expedient devices taught by other Thus Come Ones.”

“Bhikshus, when the Thus Come One knows of himself, that the time of his Nirvana has come, that the assembly is pure, that their faith and understanding are solid and firm, that they fully comprehend the Dharma of emptiness and have deeply entered into dhyana samadhi, he will gather together the host of Bodhisattvas and Hearers and speak this Sutra for them, saying, “there are not two vehicles by which extinction is attained. There is only the one Buddha Vehicle by which extinction can be attained.”

Bhikshus, you should know, the expedients of the Thus Come One deeply enter the natures of living beings. Knowing that they aspire to and are content with lesser Dharmas and are deeply attached to the five desires, he speaks to them of Nirvana. When they hear him, then they immediately believe and accept it.

It is as if, for example, there is a road, five hundred yojanas long, steep, dangerous and bad, an uninhabited and terrifying place. A large group of people wish to travel this road to reach a cache of precious jewels. Among them, there is a guide, intelligent, wise and clear-headed, who knows the road well, both its passable and impassable features, and who wishes to lead the group through this hardship.

Midway, the group he is leading grows weary and wishes to turn back. They say to the guide, “we are exhausted and afraid. We cannot go forward. It’s too far. We want to turn back now.”

Their leader, who has many expedients, had this thought; “How pitiful they are. How can they renounce the great and precious treasure and wish to turn back?” Having had this thought, through the power of his expedient devices, he transforms a city in the center of the dangerous road, three hundred yojanas in extent, and says to them, “Do not be afraid. Do not turn back; Stay here now in this great city I have created just for you. If you go into this city, you will be happy and at peace. If you then wish to proceed to the jewel cache, you may do so.”

Then the exhausted group rejoiced greatly, having gained what they had never had. “We have now escaped this bad road and gained happiness and peace.” Then the group went forward and entered the transformed city; thinking that they had already been saved, they felt happy and at peace.

At that time, the guide, knowing that they were rested and no longer weary, made the city disappear, saying to them, “All of you, come, let us go. The jewel cache is near. The great city was merely something I created from transformation to give you a rest.”

Bhikshus, the Thus Come One is also like this. He now acts as a great guide for all of you. He knows that living beings should leave and cross over the evil road of the torments of birth and death which is so steep, difficult and long. He shall respond to and save them.

If living beings only hear of the one Buddha Vehicle, they will not wish to see the Buddha or to draw near to him. Instead, they will think, “The Buddha path is long and far; it can only be accomplished after much labor and suffering.” The Buddha knows their minds to be weak and lowly. When they reach the “Midway-Nirvana”, he uses the power of expedients to rest at the Midway and to speak of the two Nirvanas. If living beings dwell on these two levels, the Thus Come One then tells them, “You have not yet finished your job. The level you are dwelling at is near the Buddhas’ wisdom. You should observe and ponder this: the Nirvana you have attained is not the real one. The Thus Come One has but used the power of his expedients and, within the one Buddha Vehicle, discriminated and spoken of three.”

He is like that guide, who, in order to give the travelers a rest, conjured up a great city. Then, when they had rested, he told them, “the place of the jewels is near. This city is not real, but merely something I have conjured up.”

At that time the World Honored One, wishing to restate this meaning, spoke verses saying,

“The Buddha Great Penetrating Wisdom Victory
Sat in the Bodhimanda for ten eons,
Without the manifestation of the Buddhadharma,
And he did not realize the Buddha Way.

Heavenly spirits and dragon kings,
And the host of asuras,
Constantly rained down heavenly flowers,
As an offering to that Buddha.

The Gods beat upon their heavenly drums
And made all kinds of music;
Fragrant breezes blew away the withered flowers
And fine, new ones rained down.

When ten eons had passed,
He then realized the Buddha Way.
All the gods and humans,
Danced for the joy within their minds.

The sixteen sons of that Buddha
As well as their retinues,
Thousands of millions surrounding them,
All went before that Buddha.

They bowed with their heads at his feet
And asked him to turn the Dharma-wheel,
“May the sagely lion’s Dharma rain
Fill us and everyone!”

A World Honored One is very hard to encounter,
Appearing but once in a long time.
In order to awaken all creatures,
He shakes all things.

In five hundred myriads of millions of lands,
In worlds in the eastern direction,
Brahma palaces shone with a light
Such as they never had before.

The Brahmas, seeing these signs,
Followed them to the Buddha.
They scattered flowers as an offering,
And offered up their palaces,
Asking the Buddha to turn the Dharma-wheel,
With verses in his praise.

The Buddha knew the time had not yet come
And received their request seated in silence.
From the other three directions, and four points in between,
And, likewise, from above, and below,
They scattered flowers and offered their palaces,
Asking the Buddha to turn the Dharma-wheel:
“The World Honored One is very hard to meet;
We pray that through his great compassion and pity
He will open wide the sweet dew door
And turn the supreme Dharma-wheel.”

The World Honored One, having limitless wisdom,
Received the multitude’s request
And proclaimed various Dharmas for their sakes.
The Four Truths, the Twelve Conditions,
From ignorance up to old age and death —
All arise because of birth.

In this way the host of calamities comes to be;
You should all know this.
When he expounded on this Dharma
Six hundred myriads of millions of billions
Exhausted the limits of all suffering
And all became Arhats.

When he spoke the Dharma the second time,
Hosts like the sands of a thousand myriads of Ganges rivers
Their minds grasping no dharmas,
Also attained Arhatship.

After that, those who gained the Way,
Were incalculable in number;
Were one to count through myriads of millions of eons
One could not reach their limit.

At that time, the sixteen princes,
Left home and became Shramaneras.
Together they requested that the Buddha
Extensively proclaim the Dharma of the Great Vehicle:

“May we and our followers
All perfect the Buddha Way.
We wish to become like the World Honored One,
With the Wisdom Eye and foremost purity.”

The Buddha, knowing the intentions of the youths,
Their practices in former lives,
Used limitless causes and conditions
And various analogies,
To reach them the Six Paramitas,
As well as matters of spiritual penetrations.

He discriminated the real Dharma,
And the pathway walked by the Bodhisattvas.
He spoke the Dharma Flower Sutra
Its verses in numbers like Ganges’ sands.

After the Buddha had spoken the Sutra
In a quiet room he entered dhyana Samadhi
Singlemindedly sitting in one place,
For eighty-four thousand eons.

All the Shramaneras,
Knowing the Buddha had not yet left dhyana,
For the sake of the limitless millions assembled,
Spoke of the Buddha’s unsurpassed wisdom.

Each seated on his Dharma throne,
Spoke this Great Vehicle Sutra.
After the Buddha had become peacefully still,
They propagated and taught the Dharma.

Each one of the Shramaneras
Took across living beings
To the number of grains of sand
In six hundred myriads of Ganges rivers.

After that Buddha had crossed over into extinction,
All those who heard the Dharma,
In whatever Buddhalands they might be,
Were reborn there together with their teachers.

The sixteen Shramaneras
Perfectly practiced the Buddha Path.
Presently in the ten directions
Each has realized proper enlightenment.

Those who heard the Dharma then,
Are each in the presence of a Buddha;
Those who are Hearers,
Are gradually taught the Buddha Path.

I was one of the sixteen;
In the past, I taught all of you.
I therefore use expedients
To draw you into the Buddha’s wisdom.

Through these former causal conditions,
I presently speak The Dharma Flower Sutra,
Leading you to enter the Buddha Path.
Take care not to become frightened.

Suppose there is a steep and bad road,
Remote and teeming with venomous beasts,
Lacking, as well, water or grass
–A place feared by all.

Countless thousands of myriads
Wish to traverse this dangerous road
With its pathways so distant,
Extending five hundred yojanas.

There is among them a guide,
Intelligent and wise,
Clear and resolute in mind,
Who can rescue them from their difficulty.

The group grows weary
And says to the guide,
“We are all exhausted, now
And want to turn back.”

The guide thinks to himself,
“How very pitiful they are.
How can they wish to turn back
And lose the great and precious treasure?”

Instantly he thinks of a device:
Using the power of spiritual penetrations
He conjures up a great city
Adorned with houses,
Surrounded by gardens and groves,
Brooks and bathing ponds,
Layered gates and tiered pavilions,
Filled with men and women.

After creating this,
He pities them saying, “Do not be afraid.
But go into this city
And enjoy yourselves as you wish.”

When they had entered the city,
They rejoiced greatly at heart
Thinking they were safe and sound,
And that they had been saved.

The guide, knowing they were rested,
Assembled them together and said,
“You should all go forward,
For this is nothing but a transformed city.

Seeing that you were exhausted
And wanted to turn back midway,
I used the power of expedients,
To transform provisionally this city.
You should now be vigorous
And proceed to the jewel cache.”

I, too, am like this,
I am the guide of all;

Seeing those who seek the way,
Exhausted in mid-course
Unable to cross the dangerous paths,
Of birth, death and affliction,
Therefore, I use the power of expedients,
To speak of Nirvana and give them a rest,
Saying, “Your sufferings are ended.

You have done what you had to do.
Then, knowing they have reached Nirvana,
And had all become Arhats,
I gather them together,
To teach them the genuine Dharma.

The Buddhas use the power of expedients,
To discriminate and speak of three vehicles
But there is only the one Buddha Vehicle.
The other two were spoken as a resting place.
What I am telling you now is the truth;
What you have gained is not extinction.

For the sake of the Buddha’s All Wisdom,
You should exert yourselves with great vigor.
When you have certified to All Wisdom,
And have the Ten Powers and other Buddhadharma
And have perfected the thirty-two marks,
Then that is genuine extinction.

The Buddhas, the guiding masters,
Speak of Nirvana to give living beings rest,
But once they know that they are rested,
They lead them into the Buddhas’ wisdom.”

Verse In Summary

Moistening all the three dispositions
The disciples receive the (Buddha’s) kindness;
But the transformed city is falsely created and is not real.
One takes another look at the causes behind (the Buddha Great Penetrating Wisdom Victory)
So the sixteen grandsons,
In the eight directions, certify to a golden body.

Homage to the Dharma Flower Assembly of Buddhas and Bodhisattvas.
Homage to the Dharma Flower Assembly of Buddhas and Bodhisattvas.
Homage to the Dharma Flower Assembly of Buddhas and Bodhisattvas.

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16.  

Five Hundred Disciples Receive Predictions

Chapter 8

At that time Purnamaitreyaniputra, having heard about wisdom and the expedients from the Buddha who speaks of Dharma in accord with what is appropriate, having heard all the great disciples receive predictions of anuttarasamyaksambodhi; and in addition having heard of the matters of causes and conditions of former lives, and furthermore, having heard of the Buddha’s great comfort and the power of his spiritual penetrations, obtained what he had never had, his mind was purified and he rejoiced.

Thereupon, he rose from his seat, bowed with his head at the Buddha’s feet, and withdrew to one side, gazing unblinkingly at the honored one’s countenance.

He then thought, “the World Honored One is most unique. His deeds are rare. He accords with all the various dispositions of beings in the world, employing expedient devices with knowledge and vision. He speaks the Dharma for them, releasing them from various types of greed and attachment. We could never fully express in words the merit and virtue of the Buddha. Only the Buddha, the World Honored One can know our deepest thoughts and past vows.”

At that time, the Buddha told the Bhikshus, “Do you see this Purnamaitreyaniputra? I constantly praise him as being foremost of those who speak the Dharma, and I extol his various meritorious qualities, his vigorous and diligent support in helping to proclaim my Dharma. In the midst of the fourfold assembly, he can demonstrate the teaching to the delight and advantage of all. He perfectly interprets the Proper Dharma of the Buddha, greatly benefiting his fellow practitioners of Brahman conduct. Except for the Thus Come One, no one can fully appreciate his eloquence in discussion.”

“You should not say that Purnamaitreyaniputra is only able to protect, support, and help propagate my Dharma alone. He has also, in the presence of ninety million Buddhas of the past, protected, supported, and helped to propagate those Buddhas’ Proper Dharma, being foremost among the speakers of Dharma.

Further, he has thoroughly understood the Dharma of emptiness taught by those Buddhas, and gained the four unobstructed wisdoms. He is always able to speak the Dharma, purely and precisely, without doubts. He has perfected the power of the Bodhisattva’s spiritual penetrations.

Throughout his entire life, he has cultivated Brahman conduct. The Buddhas’ contemporaries all spoke of him as actually a Hearer, but this was just an expedient device he used in order to benefit limitless hundreds of thousands of living beings. He further transformed limitless asamkhyeyas of people, causing them to stand in anuttarasamyaksambodhi. In order to purify the Buddhalands, he constantly performs the Buddha’s work in teaching and transforming living beings.”

“O Bhikshus, Purnamaitreyaniputra has been the foremost speaker of the Dharma for the past seven Buddhas, and he is also foremost speaker of Dharma under me. He will also be the foremost speaker of Dharma under all the Buddhas to come in the Worthy Kalpa, for whom he will protect, uphold and help in propagating the Buddhadharma. He shall also protect, uphold and help the Dharma of limitless, boundless numbers of future Buddhas, teaching, transforming and benefiting limitless living beings, causing them to stand in anuttarasamyaksambodhi. In order to purify the Buddhalands, he will be ever vigorous and diligent in teaching and transforming living beings.”

He will gradually perfect the Bodhisattva Path, and after limitless asamkhyeyaeons he will in this land attain anuttarasamyaksambodhi. His name will be Dharma Brightness Thus Come One, One Worthy of Offering, One of Proper and Universal Knowledge, One of Perfect Clarity and Conduct, Well-Gone One Who Understands the World, Supreme Lord, A Hero Who Subdues and Tames, A Teacher of Gods and Humans, The Buddha, The World Honored One.

This Buddha shall take great trichiliocosms as many as the sands in the Ganges River as his Buddhaland, with the seven jewels for earth. The land will be as level as the palm of one’s hand. It shall have no mountains or hills, gorges, gullies or ditches. It will be filled with pavilions and palaces of the seven jewels. The palaces of the gods will be located in space nearby so the humans and gods may consort and see one another.

There will be no evil paths and no women. All the living beings will be born by transformation and have no sexual desire.

They will obtain great spiritual penetrations. Their bodies will emit light, and they will be able to fly at will. Their resolve will be solid. They will be vigorous and wise. They will be golden colored, and adorned with the thirty-two marks. The living beings in that land will always take two kinds of food: The first, the food of Dharma joy and the second, the food of Dhyana happiness.

The host of Bodhisattva will number in the limitless asamkhyeyas, of thousands of myriads of millions of nayutas. They will attain great spiritual penetrations and the Four types of Unobstructed Wisdom, they will be skilled at teaching and transforming all kinds of living beings. The host of Hearers will be uncountable and unreckonable in number. All will perfect the Six Penetrations, the Three Clarities and the Eight Liberations.

The realization of this Buddhaland will be thus adorned with limitless meritorious virtues.

The eon will be named “Jeweled Brightness.” The country will be named “Well Purified.”

The life span of that Buddha will be limitless asamkhyeyaeons and his Dharma will abide for a very long time.

After that Buddha’s extinction, stupas of the seven jewels will be built everywhere in that land.

At that time, the World Honored One, wishing to restate this meaning, spoke verses saying,

“All of you Bhikshus listen well,
The path walked by the Buddha’s sons,
Because they thoroughly studied the expedient devices,
Was inconceivable.

Knowing that the multitudes delight in lesser dharmas,
And also that they fear great wisdom,
Therefore the Bodhisattvas
Become Hearers and Conditioned Enlightened Ones.

Employing countless expedient devices,
They transform all the varieties of living beings.
They speak of themselves as being Hearers,
Very far from the Path of the Buddha.

They cross over limitless multitudes,
Bringing them all to accomplishment.
Even those of little zeal and who are remiss
Are gradually caused to become Buddhas.

Inwardly they practice as Bodhisattvas,
While outwardly they manifest as Hearers
Of few desires, who despise birth and death,
While in reality they are purifying their Buddhalands.

Displaying to the multitudes the three poisons,
Appearing to have deviant views
In this way my disciples,
Expediently save living beings.

Were I to speak fully,
Of their various deeds of transformation
Living beings, hearing it,
Would harbor doubts within their minds.

Now, this Purnamaitreyaniputra,
In the past under thousands of millions of Buddhas,
Has cultivated diligently his practice of the Path.
Proclaiming and protecting the Dharma of all Buddhas.

Seeking supreme wisdom,
In the presence of the Buddhas,
He appeared as the head of the disciples.
With much learning and with wisdom
He spoke without fear,
Leading the assembly to rejoice,
And never did he grow weary,
Participating in the Buddha’s work.

Having already crossed over into great spiritual penetrations,
And having perfected the four unobstructed wisdoms,
He knew the faculties of beings, sharp or dull,
And always spoke pure Dharma.

Proclaiming principles such as this,
He taught thousands of millions of multitudes,
To dwell in the Dharma of the Great Vehicle,
While he purified his own Buddhaland.
In the future, too, he will make offerings,
To limitless, countless Buddhas.

Helping to proclaim the Proper Dharma,
And also purifying his own Buddhaland.
Always using expedient devices,
He will speak the Dharma without fear,
Saving incalculable multitudes,
So that they accomplish All-Wisdom.

Having made offerings to Thus Come Ones
And protected and upheld the precious storehouse of Dharma,
He will then become a Buddha
By the name Dharma Brightness.

His country will be named “Well Purified” made of the seven jewels.
The eon will be named “Jeweled Brightness”

The host of Bodhisattvas, very great,
Will entirely fill that land,
Numbering in the limitless millions,
All with great spiritual penetrations,
And the perfect power of awesome virtue
The Hearers also will be countless.

Having the Three Clarities and the Eight Liberations
And the Four Unobstructed Wisdoms,
They will constitute the Sangha there.
The living beings in that land,
Will all have severed sexual desire,
Born purely from transformation,
Their bodies adorned with perfect marks.
Taking Dharma-joy and Dharma-happiness as food,
They will have no thoughts of other kinds of food.
There will be no women there,

Nor any of the evil paths.
The Bhikshu Purna
Having perfected his virtue
Will gain such a pure land,
With a host of very many worthy sages.
Such are the limitless things, of which
I have now but spoken in a general way.”

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17.  

Five Hundred Disciples Receive Predictions

Chapter 8

At that time, the twelve hundred Arhats whose minds had attained self-mastery had this thought, “We all rejoice, having attained what we never had before. If the World Honored One would see to conferring upon us a prediction as he has the other great disciples, would this not be a cause for rejoicing?”

The Buddha, knowing the thoughts in their minds, told Mahakashyapa: “I now confer upon these twelve hundred Arhats in succession a prediction of anuttarasamyaksambodhi.”

“In this assembly, my great disciple, the Bhikshu Kaundinya, will make offerings to sixty-two thousands of millions of Buddhas. Having done so, he will then become a Buddha by the name of Universal Brightness Thus Come One, One Worthy of Offerings, One of Proper and Universal Knowledge, One of Perfect Clarity and Conduct, Well-Gone One Who Understands the World, Unsurpassed Lord, A Taming and Regulating Hero, Teacher of People and Gods, a Buddha, the World Honored One.”

“The five hundred Arhats, Uruvilvakashyapa, Gayakashyapa, Nadikashyapa, Kalodayin, Udayin, Aniruddha, Revata, Kapphina, Vakkula, Cunda, Svagata, and others all will attain anuttarasamyaksambodhi, all of them with the same name Universal Brightness.”

At that time the World Honored One, wishing to restate his meaning, spoke verses, saying:

“The Bhikshu Kaundinya,
Will see limitless Buddhas,
And after asamkhyeya eons,
Will realize Equal Proper Enlightenment.

Ever putting forth great light,
Perfecting all spiritual powers,
His name will be heard in the ten directions,
And he shall be revered by all.

He will always speak the Unsurpassed Path,
And will therefore be called Universal Brightness.
His land will be pure,
With courageous and heroic Bodhisattvas.

All will mount wonderful towers,
And roam through the ten direction lands,
With supreme offerings
They will present to all the Buddhas.

Having made these offerings,
With minds full of rejoicing,
They will instantly return to their own lands,
Such are the spiritual powers they will have.

The life span of that Buddha will be sixty thousand eons,
His Proper Dharma will dwell twice that long.
The Dharma Image Age will be twice the length of that.
When the Dharma is extinguished, the gods and people will mourn.

These five hundred Bhikshus
Shall in turn become Buddhas
All by the name of Universal Brightness.
Each shall bestow predictions on his successors
Saying, “After my extinction
Such and such shall become a Buddha.”

The world in which he will teach
Will be like mine today.
The adornments of his land
And his spiritual powers,
The host of Bodhisattvas and Hearers,
The Proper Dharma and Dharma Image Ages,
The numbers of eons in his life span,
Will be as just stated.

Kashyapa, you should know
About these five hundred who have attained self-mastery.
As for the remaining Hearers,
They shall be likewise.
To those not present in this assembly,
You should expound these matters.”

At that time, the five hundred Arhats, having received predictions from the Buddha, jumped for joy.

They rose from their seats and went before the Buddha, bowing with their heads at his feet. Repenting of their errors, they reproached themselves, saying, “World Honored One, we had always thought that we had already gained ultimate extinction. Now we know that we were like unknowing ones. Why is this? We should have obtained the Thus Come One’s wisdom, but were content instead with lesser knowledge.”

“World Honored One, it is like a person who goes to a close friend’s house, gets drunk on wine, and lies down. His friend who is about to go away on official business, sews a priceless pearl inside his clothing as a gift, and then leaves.”

“That person, in a drunken stupor, is not aware of anything.”

“On arising, he sets out on his travels and reaches another country, where, for the sake of clothing and food, he expends much effort, endures great hardships, and is content with whatever little he may get.”

Later, his close friend happens to meet him again and says, “Hey man! How can you, for the sake of food and clothing, have come to this?”

Long ago, wishing you to gain peace, happiness, and enjoyment of the five desires, on such and such a day, month, and year, I sewed a priceless pearl into your clothing. From of old until now, it has been present, but you did not know of it. Thus you have toiled and suffered to gain your livelihood. How stupid of you!

You may now take this jewel, exchange it for what you need, and you will always have whatever you wish and be free from want.

The Buddha is also like this. When he was a Bodhisattva, he taught and transformed us, causing us to bring forth the thought of All-Wisdom.

But, we later completely forgot, and were unknowing and unaware.

Having attained the way of Arhatship, we said of ourselves that we had gained extinction. In the difficulty of maintaining our livelihood, we were content with what little we had gained.

Still, our vows for All Wisdom remain; they have not been lost. Now, the World Honored One has caused us to wake up, saying, “Bhikshus! What you have obtained is not ultimate extinction!”

‘For a long time, I have been leading you to plant good roots with the Buddha. As an expedient device, I manifested the marks of Nirvana. You said of yourself however, that you had actually attained extinction.’

“World Honored One, now at last we know that we are actually Bodhisattvas; having obtained a prediction for anuttarasamyaksambodhi. For this reason we rejoice greatly, having gained what we never had before.”

At that time, Ajnatakaundinya and the others, wishing to restate this meaning spoke verses saying,

“Hearing the supreme sound
Of the prediction of peace and tranquility,
We rejoice, gaining what we never had,
And bow before the Buddha of limitless wisdom.

Now, in the presence of the World Honored One,
We repent of our faults and mistakes.
Of the limitless jewels of the Buddha,
We had gained but a small portion of Nirvana,
And, like unknowing, senseless people,
Contented ourselves with that.

It is like a poor person,
Who goes to a close friend’s home,
A very wealthy household,
Stocked with delicacies.

Taking a priceless pearl
The friend sews it in the poor man’s clothing
And silently departs,
While the poor man sleeps unaware.

When the man arises,
He travels to another land,
Where, seeking food and clothes to stay alive,
He suffers many difficulties, and
Satisfied with what little he may get,
Wishes for nothing better.
He is unaware that within his clothing
There is a priceless pearl.

The friend who gave him the pearl
Later sees the poor man again,
And having bitterly rebuked him,
Shows him the pearl he sewed in his clothing.

Seeing the pearl, the poor man’s heart
Gave rise to great rejoicing.
Rich with much wealth
He enjoys the five desirable objects.

We, too, are like this
In the long night, the World Honored One
Has constantly pitied, seen, taught and transformed us.
Causing us to plant the supreme vows.

But, because we lacked wisdom
We were unaware and did not know,
And, gaining a small portion of Nirvana
We were satisfied and sought nothing more.

Now the Buddha has awakened us,
Saying this is not really extinction.
Gaining the Buddha’s supreme wisdom,
That is true extinction.

Now, having heard from the Buddha
Of the matters of predictions and adornments,
And these predictions having been bestowed in succession,
We rejoice in body and in mind.

---

18.  

Bestowing Predictions Upon Those Studying and Those Beyond Study

Chapter 9

(Those of inferior roots receive predictions)

At that time Ananda and Rahula had this thought, “We have often thought how happy we would be if we received predictions!”

Then out of their seats, they went before the Buddha, bowed with their heads at his feet, and said, “World Honored One, we, too, should have a share in this, for it is only to the Thus Come One that we go for refuge.”

“Further, we are seen, known and recognized by the gods, people and asuras in all the worlds. Ananda is always your attendant, protecting and upholding the treasury of Dharma. Rahula is the Buddha’s son. If the Buddha would see fit to bestow upon us a prediction for anuttarasamyaksambodhi, our wishes would be fulfilled and the hopes of the assembly would be satisfied.”

Then, the two thousand Hearer disciples, those who were studying and those beyond study, all rose from their seats, bared their right shoulders, and went before the Buddha. Singlemindedly, they put their palms together and gazed at the World Honored One, expressing the same wish as Ananda and Rahula. Then they withdrew to one side.

At that time the Buddha told Ananda, “You in a future age shall become a Buddha by the name of “King of Self Mastery and Penetrations With Wisdom like the Mountains and Seas Thus Come One,” One Worthy of Offerings, One of Right and Universal Knowledge, One Whose Clarity and Conduct are Complete, Well-Gone One Who Understands the World, Unsurpassed Lord, a Subduing and Taming Hero, Teacher of Gods and People, Buddha, The World Honored One.

You shall make offerings to sixty-two million Buddhas, protecting and upholding their storehouses of Dharma. After that, you shall obtain anuttarasamyaksambodhi. You shall teach and transform twenty thousand myriads of millions of Ganges’ sands of Bodhisattvas, causing them to accomplish anuttarasamyaksambodhi.

Your country shall be called ‘Banner of Victory Always Raised.’ This land will be pure with lapis lazuli for soil. The kalpa shall be called ‘All Pervasive Wonderful Sound.’ This Buddha’s life span shall be limitless thousands of myriads of millions of asamkhyeyaeons. Were someone to attempt to reckon it through thousands of myriads of millions of limitless asamkhyeyaeons, they could not do so. The Proper Dharma shall dwell in the world for twice that length of time. The Dharma Image Age shall dwell twice the length of the Proper Dharma.”

“Ananda, the merit and virtue of the “Buddha King of Self Mastery and Penetrations With Wisdom Like the Mountains and Seas” shall be praised by all the Buddhas of the ten directions equal in number to the sands of limitless thousands of myriads of millions of Ganges Rivers.”

At that time the World Honored One, wishing to restate this principle, spoke verses saying:

“Now in the midst of the Sangha, I say,
That Ananda, who upholds the Dharma,
Shall make offerings to all the Buddhas
And afterwards realize Right Enlightenment.

His name will be The Buddha, King of Self Mastery and Penetrations
With Wisdom Like the Mountains and Seas.
His country shall be pure;
Called “Banner of Victory Always Raised.”

He shall teach and transform the Bodhisattvas,
Uncountable in number.
This Buddha shall have great awesome virtue,
And his name shall be known throughout the ten directions.

His life span shall be limitless in length,
Because of his pity for living beings.
The Proper Dharma shall dwell twice as long as his life span,
And the Dharma Image Age will last twice that again.

Countless living beings,
Their number like the Ganges’ sands,
Shall plant the causal condition of the Buddha Path,
Within this Buddha’s Dharma.”

At that time, the eight thousand newly resolved Bodhisattvas within the Assembly all had this thought: “We have never heard even great Bodhisattvas receive predictions such as this. For what reasons have the Hearers received such directions?”

Then the World Honored One, knowing the thoughts in the minds of the Bodhisattvas, spoke to them, saying, “Good sons, Ananda and I, in the presence of the Buddha Emptiness King, simultaneously brought forth the thought of anuttarasamyaksambodhi. Ananda always took delight in learning, while I was always diligent and vigorous. Therefore, I have already realized anuttarasamyaksambodhi, and Ananda protects and upholds my Dharma. He will also protect the Dharma storehouses of all the Buddhas of the future, teaching, transforming and bringing to accomplishment the multitudes of Bodhisattvas. Since his past vow was such as this, he has therefore obtained this prediction.”

When, Ananda, facing the Buddha, heard this prediction and heard of the adornments of his Buddhaland, his wishes were fulfilled, and his heart was filled with joy, for he had obtained what he never had before. He immediately recollected the Dharma storehouse of limitless thousands of myriads of millions of past Buddhas, penetrating them without obstruction, as if he had just heard them now. He also recalled his past vow. At that time, Ananda spoke these verses:

“The World Honored One is extremely rare,
Having caused me to remember,
Limitless Buddhadharmas of the past,
As if I had but heard them today.

I now have no further doubts,
But dwell securely in the Buddha Path,
Acting expediently as his attendant,
Protecting and upholding the Buddhas’ Dharmas.”

The Buddha then addressed Rahula saying, “You in a future age shall become a Buddha by the name of ‘One Who Steps Upon Flowers Made of the Seven Jewels Thus Come One,’ One Worthy of Offerings, One of Proper and Universal Knowledge, One Whose Clarity and Conduct are Complete, Well-Gone One Who Understands the World, Supreme Lord, A Subduing and Taming Hero, Teacher of Gods and People, A Buddha, The World Honored One. You shall make offerings to Buddhas, Thus Come Ones, in number as the dust motes in ten world systems, always acting as the eldest son of those Buddhas, just as you are now.

‘The Buddha Who Steps Upon Flowers Made of the Seven Jewels’ shall have an adorned land, and the number of eons of his life span, the number of disciples he shall teach, the length of the Proper Dharma, and the Dharma Image Age shall be the same as those of the ‘Thus Come One King of Self Mastery and Penetrations With Wisdom Like Mountains and Seas.’ He shall also be the eldest son of this Buddha and thereafter obtain anuttarasamyaksambodhi.”

Then, the World Honored One, wishing to restate this meaning, spoke these verses:

“When I was a crown prince,
Rahula was my eldest son.
Now I have realized the Buddha Path,
He has received the Dharma and is my Dharma-son.

In a future age,
He shall see limitless millions of Buddhas,
And be the eldest son of each of them,
Singlemindedly seeking the Buddha Path.

Rahula’s secret practices,
Only I can know.
He manifests as my eldest son.
So manifesting himself to living beings.

His limitless thousands of myriads of millions
Of merits cannot be counted.
He abides securely in the Buddhadharma,
And thereby seeks the Supreme Path.”

At that time the World Honored One saw that those who study and those beyond study, two thousand in all, were pliant in mind, quiet and pure, singlemindedly contemplating the Buddha. The Buddha spoke to Ananda, saying, “Do you see these two thousand who study and are beyond study?”

“Yes, I have seen them.”

“Ananda, they shall all make offerings to as many Buddhas, Thus Come Ones, as there are motes of dust in fifty worlds, revering and honoring them, protecting and upholding their storehouses of Dharma. Then simultaneously, in the lands of the ten directions, they shall each realize Buddhahood. They shall all have the same name, ‘Jeweled Appearance Thus Come One,’ One Worthy of Offerings, One of Proper and Universal Knowledge, One Whose Clarity and Conduct are Complete, Well-Gone One Who Understands the World, Unsurpassed Lord, A Subduing and Taming Hero, Teachers of Gods and People, Buddha, World Honored One. Their life spans shall be one eon, the adornments of their lands, the number of Hearers and Bodhisattvas, as well as the length of the Proper Dharma and Dharma Images Ages shall all be the same.”

At that time, the Buddha, wishing to restate this meaning, spoke verses, saying:

“Upon these two thousand Hearers,
Now standing before me,
I bestow a prediction,
Of their future realization of Buddhahood.

The Buddhas to whom they shall make offerings
Shall be in numbers as stated above.
Protecting and upholding their Dharma storehouses,
They shall afterwards realize Proper Enlightenment.

Each one, throughout lands in the ten directions,
Shall have the same name,
And at the same time sit upon their Bodhimandas.
Because they shall have certified to Supreme Wisdom,
They shall all be called “Jeweled Appearance”
Their lands and their disciples,
And the length of the Proper Dharma and Dharma Image Ages,
Shall be identical with no difference.

They shall all use spiritual powers,
To save living beings in the ten directions.
Their renown shall be all-pervasive,
As they gradually enter into Nirvana.”

At that time, the two thousand people, both those who study and those beyond study, hearing the Buddha bestow these predictions, jumped for joy and spoke verses, saying:

“O World Honored One, Bright Lamp of Wisdom,
Hearing the sound of these predictions,
Our hearts are filled with joy,
As if sprinkled with sweet dew.”

---

19.  

Masters of the Dharma

Chapter 10

At that time the World Honored One, through Medicine King Bodhisattva, spoke to the eighty thousand great lords saying, “Medicine King, do you see within this great assembly the limitless gods, dragon kings, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and beings both human and non human, as well as the Bhikshus, Bhikshunis, Upasakas, Upasikas, those seeking to be Hearers, those seeking to be Pratyekabuddhas, and those seeking the Buddha Path? Upon such ones as these, all in the presence of the Buddha, who hear but one verse or one sentence of The Wonderful Dharma Lotus Flower Sutra, or who have even one thought of rejoicing in it, I bestow predictions of their future attainment of anuttarasamyaksambodhi.”

The Buddha told the Medicine King: “Furthermore, after the extinction of the Thus Come One, should there be one who hears but a single verse or a single sentence of The Wonderful Dharma Lotus Flower Sutra or who has even one thought of rejoicing in it, I bestow upon him as well a prediction of anuttarasamyaksambodhi.”

“Further, should there be one who receives and upholds, reads and recites, explains and teaches, or copies out The Wonderful Dharma Lotus Flower Sutra, be it even a single verse, looking upon the Sutra text with reverence as he would the Buddha himself, making various kinds of offerings of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing and music, or who even join his palms in reverence, O Medicine King, you should know that such a person has in the past already made offerings to tens of myriads of millions of Buddhas, in the presence of those Buddhas, accomplishing great vows. It is out of pity for living beings that he is born among human beings.”

“O Medicine King, if someone should ask you what type of living beings shall in the future become Buddhas, you should point out to him that these very people in the future certainly shall become Buddhas, Why is this? If a good man or good woman receives and upholds, reads, recites, explains and teaches, or writes out even a single sentence of The Wonderful Dharma Lotus Flower Sutra, or makes various offerings to the Sutra text of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, music, or reverently joined palms, that person should be looked up to in reverence by those in all worlds and should receive offerings befitting the Thus Come One. You should know that this person is a great Bodhisattva, one who has accomplished anuttarasamyaksambodhi. Out of pity for living beings, he has vowed to be born here and to expound upon The Wonderful Dharma Lotus Flower Sutra broadly and in detail.”

“How much the more does this apply to one who can receive and uphold it in its entirety and make various kinds of offerings to it.”

“Medicine King, you should know that this person has renounced his own pure karmic reward and, after my extinction, out of pity for living beings, has been born in the evil world to vastly proclaim this Sutra.”

“If this good man or good woman after my extinction can secretly explain even so much as a single sentence of The Dharma Flower Sutra for a single person, you should know that this person is a messenger of the Thus Come One. This person is sent by the Thus Come One to do the Thus Come One’s work.”

“How much the more so is that the case for one who can in the midst of a great assembly extensively explain it to people.”

“O Medicine King, should an evil person with unwholesome mind appear before the Buddha, slandering and scolding him constantly for the length of an eon, his offenses would be relatively light compared to the offenses of a person who speaks even a single evil word reviling any Sanghan or layperson who reads or recites The Dharma Flower Sutra. That person’s offense would be very grave.”

“O Medicine King, you should know that one who reads and recites The Dharma Flower Sutra takes the Buddha’s adornments as his own adornments. He shall carry the Thus Come One on his shoulders. Wherever he goes, he should be welcomed with obeisance. Singlemindedly, and with palms joined, one should pay reverence, make offerings, honor, and praise him. He should receive the finest offerings among people, offerings of flowers, incense, beads, powdered incense, paste incense, burning incense, silk canopies, banners, clothing, fine food, and music. Heavenly jewels should be scattered over him, and clusters of the finest heavenly jewels offered to him.”

“What is the reason? When this person joyfully speaks the Dharma, those who hear it for but an instant shall directly achieve ultimate anuttarasamyaksambodhi.”

At that time, the World Honored One, wishing to restate these principles, spoke verses, saying:

“One wishing to dwell in the Buddha Path
And to accomplish spontaneous wisdom
Should diligently make offerings
To those who receive and uphold The Dharma Flower
One wishing quickly to gain
The Wisdom of All Modes
Should receive and uphold this Sutra
And make offerings to those who uphold it.

One who can receive and uphold
The Wonderful Dharma Flower Sutra
You should know the Buddha sent him,
Out of pity for living beings.

Those who can receive and hold
The Wonderful Dharma Flower Sutra,
Have renounced their pure lands,
And, pitying beings, have been reborn here.

You should know that such people,
Are free to be born wherever they wish,
And can, in this evil world
Vastly teach the supreme Dharma.

One should make offerings of heavenly flowers
Incense and heavenly jeweled garments,
And heaven’s finest, most marvelous gems,
To the teachers of this Dharma.

One who can uphold this Sutra
After my extinction, in the evil age,
Should be worshipped with palms joined
As if making offerings to the World Honored One.

Fine food and many sweet delicacies
And various kinds of clothing,
Should be offered to this disciple of the Buddha,
Hoping to hear him speak even for a moment.

One who can, in the latter age.
Receive and uphold this Sutra,
Has been sent by me into the human realm,
To carry out the Thus Come One’s work.

If for the space of an eon,
One were to harbor an unwholesome mind
And scowling, scold the Buddha,
He would incur measureless offenses.
But if one were, but for a moment, to speak ill
Of one who reads, recites, or upholds The Dharma Flower Sutra,
His offenses would exceed the former’s.

If one who seeks the Buddha Path
Were for the length of an eon
To stand before me with palms joined,
Praising me with countless verses,
Because of his praise of the Buddha,
He would gain limitless merit and virtue.

But one who praises the upholder of this Sutra
Would gain blessings exceeding that.
One who, throughout eighty million eons
Made offerings to the upholder of this Sutra
Of the finest forms, sounds,
Fragrances, tastes, and tangible objects,
And having made such offerings,
Gets to hear it for but an instant,
He should be filled with rejoicing
Thinking, “I have gained great benefit!”

Medicine King, I tell you now,
Of all the sutras I have spoken,
The Dharma Flower is foremost.”

---

20.

Masters of the Dharma

Chapter 10

At that time, the Buddha further told the Bodhisattva, Mahasattva Medicine King, “Of all the limitless thousands of myriads of millions of Sutras I have spoken, am speaking, or will speak, The Dharma Flower is the hardest to believe and the hardest to understand.”

“Medicine King, this Sutra is the treasury of the Buddhas’ secrets and essentials. It must not be distributed or falsely presented to people. That which the Buddhas, the World Honored Ones, have guarded from the distant past until now, has never been explicitly taught. This sutra incurs much hatred and jealousy even now, when the Thus Come One is present. How much the more so will this be the case after his extinction!”

“Medicine King, you should know that after my extinction, those who can write out, uphold, read, recite, make offerings to and explain it for others, shall be covered with the Thus Come One’s robes and shall also be protected and held in mind by the Buddhas present in other directions. These people have great powers of faith, powers of resolution and vows and the power of good roots. Know that these people shall dwell together with the Thus Come One and shall have their heads rubbed by the hand of the Thus Come One.”

“Medicine King, in any place where this Sutra is spoken, read, recited, written out, or stored, one should build a Stupa of the seven jewels, making it high, broad, and adorned. It is not necessary to place sharira in it. Why is this? Within it already is the complete body of the Thus Come One. To this Stupa one should make offerings of all kinds of flowers, incense, beads, silk canopies, banners, vocal and instrumental music, honoring and praising it. If people should see this Stupa, bow before it, and make offerings to it, you should know that they are close to anuttarasamyaksambodhi.”

“Medicine King, many people, both at home and left home, practice the Bodhisattva Path. If they are unable to see, hear, recite, write out, uphold, or make offerings to The Dharma Flower Sutra, know that these people have not yet skillfully practiced the Bodhisattva Path. If they are able to hear this Sutra, then they will be able to skillfully practice the Bodhisattva Path.”

“If living beings that seek the Buddha Path get to see or hear The Dharma Flower Sutra and, having done so, receive and uphold it with faith and understanding, know that these people have drawn near to anuttarasamyaksambodhi.”

“Medicine King, it is like a person who is thirsty and in need of water. Although he digs for it on a high plain, all he sees is dry earth, and he knows the water is still far off. He continues efforts without cease and eventually sees moist earth and then mud. He is then certain that water must be close at hand.”

“The Bodhisattvas are also like this. Know that those who have not yet heard, not yet understood, or not yet put into practice The Dharma Flower Sutra, are still far from anuttarasamyaksambodhi. Those who have heard and understood, thought upon, and put it into practice certainly should be known as coming near to anuttarasamyaksambodhi.”

“What is the reason? The anuttarasamyaksambodhi of all the Bodhisattvas belongs to this Sutra. This sutra opens the expedient Dharma doors. It demonstrates the true, real mark. The storehouse of the Dharma Flower Sutra is deep, solid, recondite, and far-reaching. No one could reach it except that now, the Buddha, in teaching and transforming the Bodhisattvas and bringing them to accomplishment, demonstrates it for their sakes.”

“Medicine King, if a Bodhisattva upon hearing The Dharma Flower Sutra is frightened or afraid, you should know that he is a Bodhisattva of newly resolved mind. If a Hearer, upon hearing this sutra is frightened or afraid, you should know that he is one of overweening arrogance.”

“Medicine King, if there is a good man or a good woman, after the extinction of the Thus Come One, who wishes to speak The Dharma Flower Sutra for the sake of the four assemblies, how should they speak it? This good man or good woman should enter the Thus Come One’s room, put on the Thus Come One’s robe, sit on the Thus Come One’s throne, and only then expound upon this Sutra for the sake of the four assemblies.”

“The Thus Come One’s room is the mind of great compassion towards all living beings. The Thus Come One’s robes are the mind of gentleness and patience. The Thus Come One’s throne is the emptiness of all Dharmas.”

“Established securely in these one may then, with an unflagging mind expound upon The Dharma Flower Sutra for the sake of the Bodhisattvas and the four assemblies.”

“Medicine King, from another country, I will send transformed people to gather an assembly of Dharma listeners. I will also send transformed Bhikshus, Bhikshunis, Upasakas, and Upasikas to listen to the Dharma being spoken. All these transformed people, hearing the Dharma, will believe it and accept it, and comply with it without objection. If one speaks the Dharma in an uninhabited place, I will send gods, ghosts, spirits, gandharvas, asuras, and so forth, to listen to him speak the Dharma. Although I am in another country, I will at all times cause the speaker of Dharma to be able to see me. Should he forget a single punctuation mark of the Sutra, I will remind him of it, causing his knowledge to be perfected.”

At that time, the World Honored One, wishing to restate this meaning, spoke verses saying,

“One who wishes to get rid of laxness,
Should listen to this Sutra.
This Sutra is hard to hear,
And those who believe it and accept it are also rare.

It is like a person thirsty and in need of water
Who digs for it on a high plain,
And sees only dry, parched earth,
And knows that water is still far off.
Gradually he sees moist earth and then mud,
And knows for sure that water is near.

Medicine King, you should know
In this way, those people
Who do not hear The Dharma Flower Sutra
Are very far from the Buddha’s wisdom.

Those who hear this profound Sutra,
Will thoroughly understand the Hearer Dharmas.
This is the king of Sutras
And as to those who hear it and ponder upon it,
You should know that such people,
Have drawn close to the Buddhas’ wisdom.

One who speaks this Sutra
Should enter the Thus Come One’s room
Put on the Thus Come One’s robes,
And sit on the Thus Come One’s throne,
And fearlessly, in the assembly,
Expound it to them in detail.

Great compassion is the Thus Come One’s room,
Gentleness and patience are the Thus Come One’s robes,
The emptiness of all Dharmas is the Thus Come One’s throne.
Dwelling in this, one should speak the Dharma.

If, when one speaks this Sutra
Someone would slander him with evil mouth,
Or hit him with knives, sticks, tiles or stones
Recollecting the Buddha, he should endure this.

In a thousand myriads of millions of lands
I manifest a pure, solid body,
Throughout limitless millions of eons,
Speaking Dharma for the sake of living beings.

If after my extinction,
There is one who can speak this Sutra,
I will send by transformation the four assemblies,
Bhikshus and Bhikshunis,
As well as men and women of purity,
To make offerings to that Dharma Master.
I will gather living beings there
To listen to the Dharma.

Should someone wish to harm him,
With knives, sticks, tiles, or stones,
I will send transformed people,
To surround and protect him.

Should the speaker of Dharma
Be alone in an uninhabited place
Where it is lonely without a human sound,
And there be reading and reciting this Sutra,
I will then manifest
A pure and radiant body.

Should he forget a single passage or sentence,
I will remind him so he recites it smoothly.
Should persons of such virtue
Preach for the four assemblies,
Or recite the Sutra in a deserted place,
They shall all see me.

Should one be dwelling in an empty place
I will send gods and dragon kings,
Yakshas, ghosts, spirits and so forth
To be listeners in the Dharma assembly.

This person will delight in speaking the Dharma,
And explain it in detail without obstruction.
Because the Buddhas are protective and mindful of him,
He can cause the assembly to rejoice greatly.

One who draws near this Dharma Master
Will quickly gain the Bodhisattva Path.
One who follows this master in study
Will see Buddhas as countless as the Ganges’ sands.

---

21.

Vision of the Jeweled Stupa

Chapter 11

At that time, there manifested before the Buddha, a Stupa made of the seven jewels. It was five hundred yojanas in height and two hundred and fifty yojanas in breadth. It welled up out of the earth and stood in empty space, adorned with all kinds of jeweled objects. It had five thousand railings and thousands of myriads of alcoves.

Countless banners and pennants adorned it as well. Jeweled beads were hung from it and myriads of millions of jeweled bells were suspended from its top. The scent of Tamalapatracandana issued from all four sides and filled the entire world. All its banners and canopies were made of the seven jewels: gold, silver, lapis lazuli, mother of pearl, carnelian, pearls and agate reaching up to the palace of the four heavenly kings.

From the Heaven of the Thirty-Three there rained heavenly mandarva flowers as an offering to the jeweled Stupa. All the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans and so forth, thousands of myriads of millions of them, made offerings to the jeweled Stupa of all kinds of flowers, incense, beads, banners, canopies, and instrumental music, reverently honoring it and praising it.

At that time, a loud voice issued from the Stupa speaking in praise, saying, “Good indeed, good indeed, Shakyamuni, World Honored One, that you are able, by means of your undifferentiating great wisdom, to speak for the great assembly, The Wonderful Dharma Flower Sutra, a Dharma for teaching Bodhisattvas of whom the Buddhas are protective and mindful. So it is, so it is, Shakyamuni, World Honored One, that all you say is true and real.”

Just then the four assemblies, seeing the great jeweled Stupa standing in mid-air and hearing the voice from within it, all gained Dharma joy and marveled at this unprecedented occurrence. They rose from their seats, reverently placed their palms together and withdrew to one side.

Just then a Bodhisattva Mahasattva by the name of Great Delight in Speaking, knowing the doubts in the minds of all the gods, humans, and asuras and others from all the worlds, spoke to the Buddha saying, “World Honored One, by means of what causes and conditions has this jeweled Stupa welled up out of the earth and produced this loud sound?”

Then the Buddha told the Bodhisattva Great Delight in Speaking: within this jeweled Stupa is the complete body of the Thus Come One. Long ago, limitless thousands of myriads of millions of asamkheya worlds to the east, in a land called Jeweled Purity, there was a Buddha by the name of Many Jewels. When this Buddha was practicing the Bodhisattva Path, he made a great vow saying, “After I have become a Buddha and passed into extinction, in any of the ten direction lands where The Dharma Flower Sutra is spoken, my Stupa shall appear there, that I may hear the Sutra and certify it, praising it, saying, ‘Good indeed! Good indeed!’”

After that Buddha had realized the Way, when he was about to enter into extinction, in the great assembly of gods and humans he spoke to the Bhikshus saying, “After my extinction, those who wish to make offerings to my complete body should build a large Stupa.”

By the power of his spiritual penetrations and his vow, throughout the ten direction worlds wherever anyone speaks The Dharma Flower Sutra that Buddha’s jeweled Stupa containing his complete body wells up from the earth before the one speaking and expresses praise by saying, “Good indeed! Good indeed!”

Great Delight in Speaking! Because he has heard The Dharma Flower Sutra being spoken, the Stupa of the Thus Come One Many Jewels has now welled up out of the earth with these words of praise, “Good indeed! Good indeed!”

Just then, the Bodhisattva Great Delight in Speaking, by means of the spiritual power of the Thus Come One, spoke to the Buddha saying, “World Honored One, we all wish to see this Buddha’s body.”

The Buddha told the Bodhisattva Mahasattva Great Delight in Speaking: The Buddha Many Jewels has made a profound and solemn vow: “When my jeweled Stupa manifests in the presence of the Buddhas because The Dharma Flower Sutra is heard, if there is anyone who wishes me to show my body to the four assemblies, then the division body Buddhas of that Buddha who is speaking Dharma in the worlds of the ten directions, must all return and gather together in one place. Afterward, my body will appear.

Great Delight in Speaking, my division body Buddhas present in the ten direction worlds speaking Dharma, should now gather together.

Great Delight in Speaking said to the Buddha, “World Honored One, we also wish to see the division bodies of the World Honored One so that we may bow to them and make offerings.”

At that time the Buddha emitted a white hair-mark light in which were seen the Buddhas of the lands in the eastern direction equal in number to the grains of sand in five hundred myriads of millions of nayutas of Ganges rivers.

All the Buddhalands had crystal for soil, and were adorned with jeweled trees and jeweled clothing. Countless thousands of myriad of millions of Bodhisattvas filled them. They were covered with jeweled canopies and jeweled nets. The Buddhas in those lands with a great and wonderful sound were speaking the Dharma. Also seen were limitless thousands of myriads of millions of Bodhisattvas filling those lands speaking the Dharma for the multitudes. Thus it was also in the south, west, north, the four intermediate directions, as well as upward and downward wherever the white hair-mark light shone.

At that time all the Buddhas of the ten directions addressed the host of Bodhisattvas saying, “Good men! We should now go to the Saha world, to the place of Shakyamuni Buddha and make offerings to the Stupa of the Thus Come One Many Jewels.”

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22.  

Vision of the Jeweled Stupa

Chapter 11

Just then the Saha world was transformed into one of purity, with lapis lazuli for soil and adorned with jeweled trees. Its eight roads were bordered with golden cords. In it there were no towns, villages, cities, oceans, rivers, streams, mountains, brooks, forests or thickets. Precious incense was burned and mandarava flowers completely covered the ground. Above it jeweled nets were spread and banners hung with jeweled bells. Only those in the assembly remained, as the gods and humans had been moved to another land.

Then all of the Buddhas, each bringing with him one great Bodhisattva as an attendant, reached the Saha World and went to the foot of a jeweled tree. Each jeweled tree was five hundred yojanas in height and adorned with branches, leaves, flowers and fruits. Beneath each jeweled tree was a lion throne five hundred yojanas in height adorned with great jewels. Then each of the Buddhas sat in the lotus posture on his own throne.

In this way, by turns, the lands of the three thousand great thousand worlds were filled, and still there was no end to the division bodies of Shakyamuni Buddha from even one direction.

Then, Shakyamuni Buddha, wishing to accommodate his division body Buddhas, transformed in each of the eight directions, two hundred myriads of millions of nayutas of lands, purifying them all. They were without hells, hungry ghosts, animals or asuras. The gods and humans were all moved to other lands. The lands he transformed all had lapis lazuli for soil and were adorned with jeweled trees five hundred yojanas tall, decorated with branches, leaves, flowers and fruits.

Beneath each tree was a jeweled lion throne, five yojanas tall decorated with various gems. There were no oceans, rivers or streams and no mucilinda or mahamucilinda mountains, no iron ring or great iron ring mountains, and no Mount Sumerus or any other kings of mountains. All became one Buddha land. The jeweled earth was level and flat, covered entirely with gem-studded canopies and hung with banners. Precious incense was burned and heavenly, precious flowers covered the ground.

Shakyamuni Buddha, in order that the Buddhas who were coming might have a place to sit, then further transformed in each of the eight directions, two hundred myriads of nayutas of lands, purifying them all. They were without hells, hungry ghosts, animals or asuras. The gods and humans were all moved to other lands. The lands he transformed all had lapis lazuli for soil and were adorned with jeweled trees five hundred yojanas tall, decorated with branches, leaves, flowers, and fruits.

Beneath each tree was a jeweled lion throne five yojanas tall decorated with various gems. There were no oceans, rivers, or streams, and no mucilinda or mahamucilinda mountains, no iron ring or great iron ring mountains, and no Mount Sumerus or any other kings of mountains. All became one Buddha land. The jeweled earth was level and flat, covered entirely with gem-studded canopies, and hung with banners. Precious incense was burned and heavenly, precious flowers covered the ground.

Then, the division bodies of Shakyamuni Buddha from the eastern direction, Buddhas in number to the grains of sand in a hundred thousand myriads of millions of nayutas of lands, each speaking the Dharma, assembled there. In like manner, in turn, the Buddhas from all the ten directions arrived and assembled there, taking their seats in the eight directions.

At that time, each direction was filled with Buddhas, Thus Come Ones, from the four hundred myriads of millions of nayutas of lands in each of the four directions.

At that time, all those Buddhas each seated on a lion throne beneath a jeweled tree, sent an attendant to inquire after Shakyamuni Buddha giving them each a sack full of flowers and saying to them, “Good men! Go to Mount Grdhrakuta, to the place of Shakyamuni Buddha and ask, in our name, ‘Are you free from illness and distress? Are you strong and at ease? Are the hosts of Bodhisattvas and Hearers at peace?’ Then scatter these precious flowers before the Buddha as an offering, saying, ‘The Buddha so-and-so wishes that the jeweled Stupa be opened.’” All the Buddhas sent attendants in this manner.

Then, Shakyamuni Buddha seeing that the division body Buddhas had all assembled there, each seated on a lion throne, and hearing that all the Buddhas together wished that the jeweled Stupa be opened, immediately arose from his seat into empty space. All those in the four assemblies rose, placed their palms together, and single-mindedly beheld the Buddha.

Then, Shakyamuni Buddha, using his right forefinger, opened the door of the Stupa of seven jewels, which made a great sound like that of a bolt being removed from a large city gate.

Thereupon, the entire assembly perceived the Thus Come One Many Jewels seated upon the lion throne inside the jeweled Stupa, his body whole and undecayed as if he were in dhyana samadhi. They also heard him say, “Good indeed! Good indeed! Shakyamuni Buddha! Quickly speak The Dharma Flower Sutra! I came here to hear this Sutra!”

The four assemblies, upon seeing a Buddha who had crossed over into extinction limitless thousands of myriads of millions of eons ago, speak in this way, praised it as something unprecedented, they scattered heaps of precious heavenly flowers upon the Buddha Many Jewels and Shakyamuni Buddha.

The Buddha Many Jewels, in the jeweled Stupa, offered half of his seat to Shakyamuni Buddha, saying, “Shakyamuni Buddha, would you take this seat?” Shakyamuni Buddha then entered the Stupa and sat down in full lotus on half of that seat.

The great assembly, seeing the two Thus Come Ones seated in the jeweled Stupa in full lotus on the lion throne, all had this thought, “The Buddhas are sitting up so high and far off. We only wish that the Thus Come One would use the power of his spiritual penetrations and enable us all to dwell in empty space.”

Shakyamuni Buddha then used his spiritual powers and took the entire assembly up into empty space.

With a great voice he addressed the four assemblies, saying: “Who, in this Saha land, can broadly speak this Sutra of the Dharma Flower? Now is the proper time, for the Thus Come One will shortly enter Nirvana. The Buddha wishes to bequeath The Dharma Flower Sutra.”

The World Honored One, wishing to restate this meaning, spoke verses saying:

“The sagely lord, World Honored One,
Although long extinct
Within this jeweled Stupa
Has come here for the Dharma.
Who would not be diligent
For the sake of the Dharma?

This Buddha became extinct
Countless eons ago and yet,
In place after place, he listens to the Dharma,
Because it is difficult to encounter.

In the past this Buddha made a vow,
“After my extinction,
I will go everywhere
In order to hear the Dharma.”

Also, my division bodies,
Limitless Buddhas,
Equal in number to the Ganges’ sands
Have come, wishing to hear the Dharma
And to see the extinct
Thus Come One Many Jewels.

Casting aside their wondrous lands
And assemblies of disciples
Gods, people, dragons and spirits,
And various offerings,
They have come here
To cause the Dharma long to abide.

In order to seat those Buddhas,
I have used my spiritual powers,
To move countless multitudes
And purify the lands.

Each one of the Buddhas
Takes his place beneath a jeweled tree
Like a lotus adorning
A clear, clean pond.

Beneath the jeweled trees,
There are lion thrones
Upon which the Buddhas sit,
Adorned with brilliant light,
Like great torches gleaming
In the darkness of the night.

Their bodies emit a delicate fragrance
Pervading the ten direction lands
All beings perfumed by it
Are overwhelmed with joy.

Like a great wind
Blowing the small trees.
By means of this expedient device,
The Dharma is caused long to abide.

To the great assembly, I say:
“After my extinction
Who can protect and uphold,
Read, speak and recite this Sutra?
Now, in the presence of the Buddhas
He should make a vow.”

The Buddha Many Jewels
Although long extinct
By means of his great vow
Utters the lion’s roar.

The Thus Come One Many Jewels,
As well as myself,
And the transformation Buddhas here assembled
Will know of this resolution.

All you disciples of the Buddha,
Whoever can protect this Dharma,
Should make a great vow
To cause the Dharma long to abide.

Whoever can protect
The Dharma of this Sutra,
Has thereby made offerings
To me and Many Jewels.

The Buddha Many Jewels
Dwelling in the jeweled Stupa,
Always travels throughout the ten directions,
For the sake of this Sutra.

Moreover, they will have made offerings,
To the transformation Buddhas here,
Who adorn with splendor,
All the worlds.

If one speaks this Sutra,
They will then see me,
The Thus Come One Many Jewels,
And the transformation Buddhas.

All of you good men
Think it over carefully!
This is a difficult matter
Requiring a great vow.

Other Sutras number
Like the Ganges river’s sands
But although one spoke them,
It would not be thought difficult.

If one took Mount Sumeru
And tossed it to another land
Across countless Buddhalands,
That also would not be difficult.

Or if with a toe
One kicked the great thousand worlds
To another, far-off land,
That also would not be difficult.

Were one to stand on a peak on the heavens
And for the multitudes proclaim,
Limitless other Sutras,
That, too, would not be difficult.

But if after the Buddha’s extinction
Within the evil age,
One can speak this Sutra,
That is difficult.

If someone took
Empty space in his hand
And wandered around with it
That would not be difficult.

But if, after my extinction
One can write out and uphold it
And encourage others to write it out,
That is difficult.

If one were to take the earth
And place it on one’s toenail,
And carry it up to the Brahma Heavens,
That, too, would not be difficult.

After the Buddha’s extinction,
In the evil age
To read this Sutra but for an instant,
That is difficult.

If, during the fire at the kalpa’s end
One carried a load of dry grass on one’s back
And entering the fire was not burned
That would not be difficult.

But after my extinction
If one can uphold the Sutra
And speak it to a single person,
That is difficult.

If one upheld eighty-four thousand
Dharma treasuries
And the Twelve Divisions of the Canon
Expounding upon them to others
Causing all the listeners
To gain the Six Spiritual Penetrations,
Even if one could do this
It would not be difficult.

But if, after my extinction,
One can listen to and accept this Sutra
And inquire into its meaning
That is difficult.

If one were to speak the Dharma
And cause a thousand myriads of millions
Of limitless, countless
Beings, like the Ganges’ sands,
To obtain Arhatship
And perfect the Six Spiritual Penetrations,
Although it would be beneficial,
It would not be difficult.

But after my extinction,
If one can reverently uphold
Such a Sutra as this,
That indeed is difficult!

I, for the sake of the Buddha Way,
Throughout limitless lands,
From the beginning until now,
Have broadly expounded all the Sutras
And among them all
This Sutra is foremost.
If one can uphold it
He then upholds the Buddha’s body.

Good men,
After my extinction,
Who can receive and uphold,
Read, and recite this Sutra,
Now, in the presence of the Buddhas should make a vow.

This Sutra is hard to uphold,
If one upholds it for but an instant,
I will rejoice,
And so will all the Buddhas.

One such as this
Shall be praised by all the Buddhas:
“This is courage!
This is vigor,
This is called morality
And the practice of the dhutas.”

He will then quickly obtain
The supreme Buddha Way.
If, in the future, one
Can read and uphold this Sutra,
He is then a true disciple of the Buddha,
Dwelling in the pure, good stage.

And one who after the Buddha’s extinction,
Can understand its meaning,
Will act as eyes
For all gods and humans in the world.

In the age of terror,
One who can speak it for an instant,
Will be worthy of the offerings
Of all the gods and humans.

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23.  

Devadatta

Chapter 12

At that time, the Buddha told the Bodhisattvas, gods, humans, and the four assemblies, “In the past, throughout limitless eons, I sought The Dharma Flower Sutra without laxness or weariness.”

“For many eons, I was a king and vowed to seek supreme Bodhi with a non-retreating mind.”

“Wishing to perfect the Six Paramitas, I diligently practiced giving, my mind not begrudging elephants, horses, the seven precious things, countries, cities, wives, children, slaves, servants, even my head, eyes, marrow, brains, body, flesh, hands, and feet—not sparing even life itself.”

“The people of that time had a limitless life span. For the sake of the Dharma, I renounced the royal position, leaving the government to the crown prince. I beat upon the Dharma drum, announcing my search for Dharma in the four directions, saying, ‘whoever can speak the Great Vehicle for me, for him I will act as a servant for the rest of my life!’”

“At that time a seer came forth and spoke to the king saying, ‘I have a Great Vehicle scripture by the name of The Wonderful Dharma Lotus Flower Sutra. If you do not disobey me, I will expound it for you.’”

“When I, the king, heard the seer’s words, I jumped for joy. I then followed the seer, supplying all of his needs: picking fruit, drawing water, gathering firewood, and preparing food, even offering my own body as a couch for him, feeling no weariness in body or mind. I served him for a thousand years, for the sake of the Dharma, diligently waiting upon him so he lacked nothing.”

At that time, the World Honored One, wishing to restate this meaning, spoke verses saying,

“I recall, in kalpas past, when seeking Dharma,
Although I was a king at the time,
I had no greed to enjoy the five desires.
Ringing the bell, I announced in the four directions,
‘If whoever has the great Dharma
Will explain it to me, I will be his servant.’

Then the seer Asita came and spoke to me,
Saying, ‘I have the subtle, wonderful Dharma,
Rare in all the world.
If you can cultivate it,
I will speak it for your sake.’

Hearing what the seer said,
My heart was filled with great joy.
I then followed the seer,
Supplying him with all his needs,
Gathering firewood, fruit and melons,
Respectfully presenting them at the proper time.

Because I cherished the wonderful Dharma,
I was neither lax nor tired in body or mind.
I diligently sought the great Dharma
For the sake of all living beings.

And not for my own sake,
Or for the pleasures of the five desires.
Thus as king of a great realm,
I diligently sought to obtain this Dharma,
And accordingly achieved Buddhahood,
And now I speak it to you.”

The Buddha told the Bhikshus, “The king was I, myself, in a former life and the seer was the present Devadatta.”

“It is because of my Good and Wise Advisor, Devadatta, that I have perfected the Six Paramitas of kindness, compassion, joy, and giving, as well as the thirty-two marks and eighty fine characteristics, coloring of burnished purple gold. The Ten Powers, the Four Fearlessnesses, the Four Dharmas of Attraction, the Eighteen Unshared Dharmas, the power of the way of spiritual penetrations, the accomplishment of equal, proper enlightenment, and the vast rescue of living beings, all this came about because of my Good and Wise Advisor, Devadatta.”

“I announce to the four assemblies that, after limitless eons have passed, Devadatta will become a Buddha by the name of King of Gods Thus Come One, One Worthy of Offerings, One of Right and Universal Knowledge, One Whose Clarity and Conduct are Complete, Well-Gone One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. His world shall be called Pathway of the Gods.”

“He shall dwell in the world for twenty middle-sized eons, broadly speaking the wonderful Dharma for living beings. Living beings in number like the Ganges sands shall attain the fruit of Arhatship. Limitless living beings will bring forth the resolve to Enlighten to Conditions. Living beings in number like Ganges sands will bring forth the supreme mind of the Path, attain patience with the non-production of Dharmas, and arrive at irreversibility.”

“After the parinirvana of the Buddha King of Gods, the proper Dharma will dwell in the world for twenty middle-sized eons. A stupa sixty yojanas high and forty yojanas wide, made of the seven jewels will be built to hold the sharira of his complete body. All the gods and humans shall make offerings to and worship the wonderful stupa of seven jewels, using various flowers, powdered incense, burning incense, paste incense, clothing, beads, banners, jeweled canopies, instrumental and vocal music.”

“Limitless living beings shall attain the fruit of Arhatship. Limitless living beings will awaken to Pratyekabuddhahood. An inconceivable number of living beings will bring forth the resolve for Bodhi and reach irreversibility.”

The Buddha told the Bhikshus that in the future if a good man or good woman hears the Devadatta chapter of The Wonderful Dharma Flower Sutra with a pure mind believes and reveres it, having no doubts, he will not fall into the hells, into the realm of hungry ghosts, or into the animal realm. He will be born in the presence of the Buddhas of the ten directions, always hearing this Sutra wherever he may be born. Should he be reborn among humans and gods, he will receive supreme and subtle bliss. If born in the presence of a Buddha, he will be born by transformation from a lotus flower.

At that time, a Bodhisattva-attendant of Many Jewels, World Honored One, from the lower regions by the name of Wisdom Accumulation, spoke to the Buddha Many Jewels, saying, “Let’s return to our own land.”

Shakyamuni Buddha told Wisdom Accumulation, “Good man, wait a moment longer. There is a Bodhisattva named Manjushri. You should meet him and discuss the wonderful Dharma. Then you may return to your country.”

Then Manjushri, sitting on a thousand-petalled lotus as large as a carriage wheel, along with the Bodhisattvas who accompanied him, also sitting on jeweled lotuses, spontaneously rose up out of the great sea from the Sagara Dragon Palace. They rose high into the air and went to Magic Vulture Mountain. Descending from his lotus, he went before the Buddhas and bowed in worship at the feet of the two World Honored Ones. Having paid his respects, he went up to Wisdom Accumulation and when they had inquired after each other’s welfare, they moved to one side and sat down.

Wisdom Accumulation Bodhisattva asked Manjushri, “Humane One, how many living beings have you taught there in the Dragon Palace?”

Manjushri Bodhisattva replied, “An unlimited, unreckonable number, one that cannot be expressed in words or fathomed by the mind. Wait just a moment and you will have proof for yourself.”

Before he had finished speaking, countless Bodhisattvas sitting upon jeweled lotuses rose up out of the sea, went to Magic Vulture Mountain and hovered there in space. These Bodhisattvas had been taught and crossed over by Manjushri Bodhisattva. All of them had perfected the Bodhisattva practices and were discussing among themselves the Six Paramitas. Those who had been Hearers were in empty space expounding upon the practices of Hearers. All of them were now cultivating the principle of emptiness of the Great Vehicle.

Manjushri Bodhisattva said to Wisdom Accumulation, “Such is the work of teaching and transforming that I have done within the sea.”

At that time, Wisdom Accumulation spoke these verses of praise:

“O greatly wise, virtuous and courageous one,
You have taught and saved countless beings.
Now this great assembly and I have seen this for ourselves.
Proclaiming the Real Mark’s principle,
Opening the Dharma of One Vehicle,
You are a guide for all living beings
Leading them quickly to Bodhi’s realization.”

Manjushri said, “while in the sea, I have proclaimed and taught only The Wonderful Dharma Lotus Flower Sutra!”

Wisdom Accumulation asked Manjushri, “This Sutra is extremely profound and subtle. Among all the Sutras, it is a jewel rarely found in the world. Is there any living being who can, through diligence and vigor, cultivate this Sutra and quickly gain Buddhahood?”

Manjushri said, “There is a dragon king’s daughter who is just eight years old. She is wise, with sharp faculties. She well knows the faculties, conducts, and karmas of living beings and has attained Dharani. She is able to receive and uphold the entire storehouse of extremely profound secrets spoken by the Buddha.

She has deeply entered dhyana samadhi and thoroughly penetrated all Dharmas. In the space of a kshana she brought forth the Bodhi mind and attained to irreversibility. Her eloquence is unobstructed and she is compassionately mindful of all living beings as if they were her children. Her merit and virtue is complete. The thoughts of her mind and the words from her mouth are subtle, wonderful, and expansive. She is compassionate, humane, and yielding; harmonious and refined in mind and will, and she is able to arrive at Bodhi.”

Wisdom Accumulation Bodhisattva said, “I have seen the Thus Come One Shakyamuni practicing difficult ascetic practices throughout limitless eons, accumulating merit and virtue as he sought Bodhi without ever resting. As I observe the three thousand great thousand worlds, there is no place, not even one the size of a mustard seed, where as a Bodhisattva he did not renounce his life for the sake of living beings. Only after that did he attain the Bodhi Way. I do not believe that this girl can accomplish Proper Enlightenment in the space of an instant.”

They had not yet finished their discussion when the dragon king’s daughter suddenly appeared before them, bowed with her head at their feet, and withdrew to one side to speak these verses:

“Having deeply understood the marks of offenses and blessings,
By shining throughout the ten directions,
Now the wondrous, pure Dharma body
Is complete with the thirty-two marks
And the eighty minor characteristics.

The adorned Dharma body is honored
And looked up to by gods and humans
And revered by all the dragons and spirits.
Of all the varieties of beings,
None fail to respect and revere it.

Hearing about the realization of Bodhi,
Which only a Buddha can certify to,
I proclaim the Great Vehicle Teaching,
Which liberates suffering living beings.”

At that time, Shariputra spoke to the Dragon Girl, saying, “You claim quick attainment to the supreme path. This is difficult to believe. Why? The body of a woman is filthy and not a vessel for the Dharma. How can you attain to supreme Bodhi? The Buddha Path is remote and distant. Only after one has passed through limitless eons, diligently bearing suffering and accumulating one’s conduct, perfecting one’s cultivation of all Paramitas, can one then attain realization. What is more, a woman’s body has five obstacles: one, she cannot become a Brahma Heaven King; two, she cannot become Shakra; three, she cannot become a Mara King; four, she cannot become a Wheel-turning sage king; five, she cannot become a Buddha. How can a woman quickly realize Buddhahood?”

Now the Dragon Girl had a precious pearl, its worth equal to the entire system of three thousand great thousand worlds, which she took before the Buddha and presented to him. The Buddha immediately accepted it. The Dragon Girl said to Wisdom Accumulation and the Venerable Shariputra, “I just offered up this precious pearl and the World Honored One accepted it. Was that quick or not?”

“Very quick!” they answered.

The girl said, “With your spiritual powers, watch as I become a Buddha even more quickly than that!” At that moment, the entire assembly saw the Dragon Girl suddenly transform into a man and perfect the Bodhisattva conduct. Instantly she went off to the south, to The World Without Filth, where, seated on a jeweled lotus, she accomplished equal and proper enlightenment and embodied the thirty-two marks and eighty minor characteristics. There, for the sake of all living beings throughout the ten directions, she proceeded to proclaim the wonderful Dharma.

While the Bodhisattvas, Hearers, gods, dragons, and the rest of the eightfold division, both humans and non-humans in the Saha World all watched from a distance as the Dragon Girl became a Buddha and spoke the Dharma for all the gods and humans. They rejoiced exceedingly and reverently made obeisance from afar. Hearing that Dharma, limitless living beings understood and awoke, attaining to irreversibility. Countless living beings received predictions of the Way. The World Without Filth quaked in six ways, while in the Saha World, three thousand living beings came to dwell on the ground of irreversibility, and three thousand living beings brought forth the Bodhi mind and gained predictions.

Wisdom Accumulation Bodhisattva, Shariputra, and the entire assembly silently believed and accepted.

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24.  

Exhortation to Maintain

Chapter 13

At that time the Bodhisattva Mahasattva Medicine King, and the Bodhisattva Mahasattva Great Delight in Speaking, along with a retinue of twenty thousand Bodhisattvas came before the Buddha and made the following vow: “We only pray that the World Honored One will not be concerned. After the Buddha’s extinction, we will reverently maintain, read, recite, and explain this Sutra.”

“In the future evil ages, as their good roots diminish, living beings will become increasingly arrogant, greedy for benefits and offerings, of increasingly unwholesome roots, far removed from liberation, and difficult to teach and transform. Still, we shall give rise to the great power of patience, read, and recite this Sutra, maintain and speak it, write it out, and make various kinds of offerings to it, not sparing our very bodies and lives.”

Then, the five hundred Arhats in the assembly who had received predictions, spoke to the Buddha saying, “World Honored One, we too, vow to speak this Sutra extensively in other lands.”

Again, those still studying and those beyond study, eight thousand in number, who had received predictions, rose from their seats, placed their palms together, and facing the Buddha made this vow, “World Honored One, we too, will speak this Sutra extensively in other lands. Why? The people in the Saha World are for the most part evil, arrogant, of scanty merit and virtue, hateful, turbid, flattering, and deceitful, their hearts untrue.”

The Buddha’s foster mother, the Bhikshuni Mahaprajapati, together with six thousand Bhikshunis, both those still studying and those beyond study, rose from their seats, singlemindedly joined their palms, and gazed at the Honored One’s countenance without removing their eyes for an instant.

The World Honored One then spoke to Gautami saying, “Why do you stare at the Thus Come One with such a worried expression? Are you not thinking of saying that I have not mentioned your name in connection with receiving a prediction for anuttarasamyaksambodhi? Gautami, I included all of you when previously I conferred predictions upon all of the Hearers. Now you wish to know about your prediction.

In the future, within the Dharma of sixty-eight billion Buddhas, you shall be a great Dharma Master. You and the six thousand Bhikshunis who are studying and who are beyond study shall all become Dharma Masters. In this way you shall gradually perfect the Bodhisattva Path and become a Buddha by the name of “Thus Come One Upon Whom All Beings Look With Delight,” One Worthy of Offerings, of Right and Universal Knowledge, Perfect in Clarity and Conduct, Well-gone One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. Gautami!

The Buddha Upon Whom All Beings Look With Delight and the six thousand Bodhisattvas will successively confer predictions for anuttarasamyaksambodhi upon one another.”

The Bhikshuni Yashodhara, Rahula’s mother, then thought, “When conferring predictions, The World Honored One never mentioned my name.”

The Buddha told Yashodhara, “In a future age, within the Dharma of hundreds of thousands of ten thousands of millions of Buddhas, you shall cultivate the Bodhisattva conduct as a great Dharma Master, gradually perfecting the Buddha Path. In the world ‘wholesome’ you shall become a Buddha by the name of ‘The Thus Come One Complete With Tens of Thousands of Radiant Marks.’ One Worthy of Offerings, of Right and Universal Knowledge, Perfect in Clarity and Conduct, Well-gone One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. As a Buddha your life span will be limitless asamkhyeyaeons.”

At that time, the Bhikshuni Mahaprajapati and the Bhikshuni Yashodhara, together with their retinues, all rejoiced greatly, having gained what they never had. They spoke these verses in the presence of the Buddha:

“The World Honored One, our leader,
Brings tranquility to gods and humans;
Hearing this prediction
Our hearts know perfect peace.”

When they had finished speaking this verse, the Bhikshunis said to the Buddha, “World Honored One, we too shall extensively proclaim this Sutra in other lands.”

At that time, the World Honored One looked upon the eighty billion nayutas of Bodhisattva Mahasattvas.

All of these Bodhisattvas were Avaivartikas who turned the irreversible Dharma-wheel and who had attained all of the dharanis. They immediately rose from their seats, went before the Buddha, singlemindedly with palms joined, and thought, “If the World Honored One were to command us to maintain and speak this Sutra, we would follow the Buddha’s instruction and vastly proclaim this Dharma.”

They further thought: “The Buddha is silent now and gives no command. What should we do?”

Then all the Bodhisattvas, reverently complying with the Buddha’s will, and wishing to fulfill their own past vows, went directly before the Buddha, and uttered the lion’s roar, proclaiming this vow: “World Honored One, after the Thus Come One’s extinction, we shall circulate throughout the ten directions to lead living beings to copy out this Sutra. To receive, maintain, read and recite, and explain its meaning, to cultivate in accord with Dharma, and to keep it properly in mind—all through the awesome power of the Buddha. We only pray that the World Honored One although dwelling in another direction will lend us his protection from afar.”

At that time, all the Bodhisattvas in unison raised their voices to speak verses saying:

“Pray do not be concerned,
For after the Buddha’s extinction,
In the frightening evil age,
We will vastly preach.

There are ignorant people with evil mouths will revile us,
Or even beat us with knives or staves,
But we will endure it all.

Bhikshus in the evil age
With deviant knowledge and flattering, crooked minds,
Who claim to have gained what they have not,
Have minds filled with arrogance.

Some may appear to be aranyakas,
For they wear rags and dwell in the wilds.
But although they claim to be on the true path,
They scorn those who live among people.

Coveting profit and offerings,
They will speak Dharma to the white-robed
And be held in reverence by the world
As Arhats with the Six Penetrations.

These people harbor evil thoughts,
Always thinking of vulgar, worldly matters.
Falsely calling themselves aranyakas,
They will take delight in pointing out our faults,
Saying things like,
“All of these Bhikshus are greedy for profit and offerings,”
And so they preach externalist doctrines.

They have written the sutras themselves
To deceive and confuse worldly people
All for the sake of reputation.
They will single out this Sutra
And in the midst of the multitudes slander us
Before the kings, ministers, Brahmans, and lay people
And even to other Bhikshus.
Attempting to defame us, they will say,
“These are people of deviant views
Who preach an externalist doctrine.”

Because we revere the Buddha,
We will endure all of this evil.
For this we will be mocked
And people will flippantly say,
“All of you are Buddhas.”

All such words of ridicule
We will patiently endure.
In the turbid eon, in the evil age
When there will be much to fear,
Evil ghosts will possess others
In order to slander and insult us.

But revering and trusting the Buddha,
We shall put on the armor of patience.
In order to speak this Sutra,
We shall endure all these difficulties.

Not cherishing body or life itself,
But caring only for the supreme path
We in the ages to come,
Will protect and uphold the Buddha’s entrustment.

As the World Honored One himself knows,
In the turbid age, evil Bhikshus,
Not knowing of the Buddha’s expedients
Whereby the Dharma is spoken appropriately,
Will frown and speak ill of us,
Repeatedly banishing us
From stupas and temples.
So will be the host of evils,
And yet, recollecting the Buddha’s command,
We shall bear up under these events.

If there are those who seek the Dharma,
In the villages, cities, and towns,
We will go to those places
To speak the Dharma entrusted
To us by the Buddha.

We are the Buddha’s attendants
Dwelling fearlessly among the multitudes,
We speak the Dharma skillfully,
And hope the Buddha will remain at peace.

We in the presence of the World Honored One,
And before the Buddhas who have come from the ten directions,
Make vows such as these,
And the Buddha himself knows our thoughts.”

---

25.  

Happily Dwelling Conduct

Chapter 14

At that time, Dharma Prince Manjushri Bodhisattva Mahasattva said to the Buddha, “World Honored One, all these Bodhisattvas are extremely rare. Reverently complying with the Buddha, they have made great vows to protect, maintain, read, and speak this Dharma Flower Sutra in the future evil age.”

“World Honored One, how can the Bodhisattvas Mahasattvas speak this Sutra in the future evil age?”

The Buddha told Manjushri, “If a Bodhisattva Mahasattva wishes to speak this Sutra in the future Evil Age, he should dwell securely in Four Dharmas. First, by Dwelling in a Bodhisattva’s range of practice and a Bodhisattva’s range of association, he will be able to speak this Sutra for living beings.”

“Manjushri, what is meant by a Bodhisattva Mahasattva’s range of practice? If a Bodhisattva Mahasattva dwells on the ground of patience, is gentle and compliant, not impetuous or volatile; if his mind is not frightened; if, moreover, he does not practice in regard to any dharma, but contemplates the marks of all dharmas as they really are—not, however, practicing non-discrimination—that is called a Bodhisattva Mahasattva’s range of practice.”

“What is meant by the Bodhisattva Mahasattva’s range of association? Bodhisattvas Mahasattvas do not draw near to kings, princes, great ministers, or officials.”

“They do not draw near to externalists, Brahmacharins, nirgranthas, and the like, or to writers of worldly literature, to those who sing praises of externalist writings, to lokayatas, or to the opponents of lokayatas.”

“They also do not draw near to violent amusements such as boxing and wrestling, to displays of martial arts that involve mutual attack, to natas, or to any entertainment that uses magic.”

“They do not draw near to chandalas, to those who raise pigs, sheep, chickens, and dogs, or to those who hunt, fish, or engage in any other evil activities. If such people should on occasion come to them, they speak the Dharma for them, but have no expectations.”

“They also do not draw near to those who seek to be Hearers, whether Bhikshus, Bhikshunis, Upasakas, or Upasikas, and they do not make a half bow to them. They do not remain in a room, a promenade, or a lecture hall with them. Should such people sometimes come to them, they speak Dharma as is appropriate, but seek nothing in return.”

“Manjushri, moreover Bodhisattvas Mahasattvas must not regard women’s bodies as objects of desire, and speak Dharma for them. They do not take delight in looking at women. If they enter the homes of others, they do not speak with young girls, maidens, widows, and so forth.”

“Further, they do not draw near to the five kinds of unmanly men and become friends with them.”

“They do not enter others’ houses alone. If for some reason they must enter alone, they single-mindedly recollect the Buddha.”

“If they speak the Dharma for women, they do not smile or laugh so their teeth show, nor do they expose their chests. Even for the sake of the Dharma, they do not become familiar with them, much less for the sake of other matters!”

“They take no delight in raising young disciples, Shramaneras, or children, and they do not take pleasure in sharing the same master with them.”

“They always delight in sitting in Dhyana, and in a quiet place cultivate collecting their thoughts. Manjushri, this is called the first range of association.”

“Further, Bodhisattvas Mahasattvas contemplate all Dharmas as empty, as characterized by actuality, as not upside down, as not moving, as not retreating, as not turning, as being like empty space, as without a nature, as having the path of language cut off, as not coming into being, as not coming forth, as not arising, as without a name, as without an appearance, as in reality non-existent, as measureless, as boundless, as unimpeded, and as unobstructed.”

“They only exist because of causes and conditions and are produced from inversion. Therefore, it is said that constantly delighting in contemplating the characteristics of Dharmas is called the second range of association of a Bodhisattva.”

“At that time, the World Honored One, wishing to restate his meaning, spoke the following verses:

“If there is a Bodhisattva,
In the latter evil age,
Who, with fearless mind,
Wishes to speak this Sutra,
He should enter the range of practice,
And the range of association.

He should always stay away
From kings, as well as princes,
Great ministers, and officials,
Brutal and dangerous performers;
From chandalas, along with
Externalists and Brahmacharins.

He should not draw near to
Those of overweening pride,
Who are attached to the small vehicle,
And study the Three Stores.
Nor should he draw near Bhikshus
Who are breakers of the precepts,
Arhats in name only,
Or to Bhikshunis
Who like to play and laugh,
Those deeply attached to the five desires,
Or seeking quiescence in the present.

Nor should he draw near Upasikas.
Should such people come
With good hearts
To the Bodhisattva
To hear of the Buddha Way,
The Bodhisattva, then, may
Without apprehension
And without expectations
Speak the Dharma for them.

He should not draw near
Widows, maidens
Or unmanly men,
Nor should he be familiar with
Or close to them.

He should also not draw near
Butchers, meat-cutters,
Hunters, or fishermen,
Or any who kill for profit
Or sell meat as their livelihood,
Or those who traffic in female flesh:

Such people as these
He should not draw near.
He should take care never
To draw near to those
Engaged in dangerous, violent sports,
Nor to actors and performers
Or prostitutes and the like.

He should not, while in a secluded place,
Speak the Dharma for women.
While speaking the Dharma,
He should not joke or laugh.

When he enters the city to seek alms,
He should go with another Bhikshu,
Or, if there is no other Bhikshu,
He should single-mindedly recollect the Buddha.

Those are what is called
The ranges of practice and association;
By resort to these two ranges
He can preach in peace and comfort.
Further, he does not practice
Higher, middle, or lower Dharmas;
Nor conditioned or unconditioned Dharmas,
Real or unreal Dharmas.

He does not distinguish
Between men and women;
He does not obtain any Dharma
Nor does he know or perceive any.
This is what is known as
The Bodhisattva ’s range of practice.

All the Dharmas whatsoever
Are empty, non-existent,
Without permanence,
Neither arising nor extinguished;
This is known as the Wise One’s range of association.

It is through inverted discrimination
That Dharmas exist or not exist,
Seem real or unreal,
Created or uncreated.

If, in a quiet place,
He cultivates and collects his thoughts
Peacefully dwelling, u nmoved
Like Mount Sumeru,
Contemplating all Dharmas
As having no existence,
Like empty space,
With nothing firm or solid,
Uncreated, not coming forth,
Unmoving, not retreating,
Dwelling always in one mark,
This is called the range of association.

If a Bhikshu,
After my Nirvana,
Enters into this range of practice
And range of association,
When he speaks this Sutra,
He will have no fear.

When a Bodhisattva
Enters a quiet room
And with upright mindfulness
Contemplates Dharmas in accord with principle,
Arising from Dhyana concentration
He may for the sake of kings,
Princes, ministers,
Brahmans and such
Teach, transform, and expound,
Speaking this Sutra
With a tranquil mind
And without fear.

Manjushri,
This is called the Bodhisattva’s
Peaceful dwelling in the first Dharma,
And he may, in the future age,
Speak the Dharma Flower Sutra.”

“Manjushri, after the Tathagata’s Nirvana, in the Dharma-ending Age, if one wishes to speak this Sutra, one should dwell in this happily-dwelling conduct. ”

“Whether one is expounding upon the Sutra orally or reading the Sutra itself, one should take no delight in speaking of the faults of people or of the Sutra, nor should one hold other Dharm a Masters in contempt, nor speak of the good or bad qualities, the strengths or weaknesses of others. With regard to Hearers, one should not mention them by name in order to speak of their faults, nor should one speak of them by name to praise their excellence. One should not harbor resentment or jealousy.”

“Because one skillfully cultivates such peaceful and happy thoughts, he will not oppose his listeners ’ intentions. If asked difficult questions, he does not answer by resorting to the Small Vehicle Dharma, but uses only the Great Ve h icle for his explanation, which causes his listeners to obtain the Wisdom of All Modes.”

At that time, the World Honored One, wishing to restate his meaning, spoke these verses, saying:

“The Bodhisattva ever delights
In tranquilly speaking the Dharma;
On pure ground
He arranges his seat,
Smears his body with oil,
And washes away dust and filth.

Wearing fresh, clean clothing,
Completely pure, within and without,
Seated securely on the Dharma seat,
He responds to questions.

If there are Bhikshus
Or Bhikshunis,
Upasakas
Or Upasikas,
Kings, princes,
Ministers, scholars, or commoners,
By resorting to the subtle, wonderful principle,
With harmonious mien he speaks for them.

If there are difficult questions,
He answers in accord with principle.
Using causes and conditions and parables,
He explains and makes distinctions,
Through his use of such expedients,
All are moved to bring forth the resolve,
Which gradually increases
As they enter into the Buddha Way.

Casting out thoughts of laziness
And slothful thinking,
Freeing himself from all worry,
He speaks Dharma with a compassionate mind.

By day and night he ever speaks
The supreme teaching of the Way.
By means of causes and conditions
And limitless analogies
He instructs living beings,
Leading them to be joyful.
Clothing, bedding,
Food, drink, and medicine–
With respect to these
He harbors no expectations.

His single focus is to speak the Dharma
According to causal conditions;
His wish is to realize the Buddha Way
And lead living beings to do the same.
This, then, is the greatest benefit:
The offering of peace and comfort.

After my Nirvana,
If there is a Bhikshu
Who is able to expound
Upon The Wonderful Dharma Flower Sutra
With no thought of envy or anger,
With no affliction or obstruction,
He will have no worries
And no detractors.
He also will not fear
Knives or staves,
Nor will he be exiled,
Because he is secure in his patience.

The wise one is thus:
Cultivating well his mind,
He is secure in peace and comfort.
As I have explained above,
This person’s merit and virtue
Cannot be exhaustively described
By means of number or parable
Throughout ten of millions of eons.”

---

26.  

Happily Dwelling Conduct

Chapter 14

Further, Manjushri, in the future ending age, when the Dharma is about to become extinct, the Bodhisattva Mahasattva who receives, upholds, reads, or recites this Sutra should harbor no thoughts of envy, flattery, or deceit. He should also not ridicule or malign those who study the Buddha Way, nor should he seek their strengths or weaknesses. If there are Bhikshus, Bhikshunis, Upasakas, Upasikas, those who seek to be Hearers, Pratyekabuddhas, or those who seek the Bodhisattva Way, he should not torment them or cause them to have doubts by saying to them, “You are all very far from the Path, and you will never obtain the wisdom of all modes. Why not? Because you are careless and lax in the Way.” Further, he should not frivolously discuss the Dharma for the sake of argument. ”

“He should give rise to thoughts of great compassion towards all living beings and think of all the Tathagatas as compassionate fathers, all Bodhisattvas as great Masters. Always he should deeply revere and pay respect to all the great Bodhisattvas of the ten directions. He should speak Dharma in equal measure for all living beings. In accord with Dharma, he should speak neither too much nor too little; even to those who deeply love the Dharma, he should not speak too much.”

“Manjushri, in the future age, when the Dharma is about to become extinct, it will be impossible to trouble or confuse a Bodhisattva Mahasattva who has accomplished this third happily-dwelling conduct when he is speaking the Dharma. He shall gain good fellow students with whom he may read and recite this Sutra. Large assemblies will gather to listen to and accept it. Having heard it, they will uphold it; having upheld it, they will recite it; having recited it, they will be able to speak it; having spoken it, they will be able to write it out; to cause others to write it out; to make offerings to it; to revere, honor, and praise it.”

At that time, the World Honored One, wishing to restate his meaning, spoke verses, saying:

“If one wishes to speak this Sutra
He should rid himself of envy, anger, and arrogance,
Flattery and deceitful thoughts.
His practice should be honest and straightforward;
He should not ridicule others
Or speak lightly of the Dharma,
Or cause others to have doubts
By telling them they shall not obtain Buddhahood.

When this son of the Buddha speaks the Dharma,
He is ever gentle, agreeable and patient,
Compassionate towards all
And never slack in his efforts.

The great Bodhisattvas of the ten directions
Take pity on the multitudes and so practice the Way.
He should bring forth a heart of reverence,
Thinking, “These are my great teachers.”

With regard to all the Buddhas, World Honored Ones,
He should think of them as his supreme fathers.
He should break through all thoughts of arrogance
And then speak the Dharma without obstacle.

Such is the third dharma
Which the wise ones should always guard.
With the single-minded happily-dwelling conduct,
One is revered by limitless multitudes.”

“Further, Manjushri, in the future Ending Age, when the Dharma is about to become extinct, the Bodhisattva Mahasattva who upholds the Dharma Flower Sutra, should give rise to thoughts of great kindness for those at home and those who have left home. He should give rise to thoughts of great compassion for those who are not Bodhisattvas.”

“He should think, ‘People like this are missing a great deal. Although the Tathagata speaks the Dharma expediently and appropriately, they do not hear, know, or awaken to it. They do not inquire into it, believe it, or understand it.’”

“Although these people do not inquire into, believe, or understand this Sutra, still, when I obtain anuttarasamyaksambodhi, wherever they happen to be, I will use the power of spiritual penetrations and the power of wisdom to lead them to abide within this Dharma.”

“Manjushri, after the Nirvana of the Tathagata, the Bodhisattva Mahasattva, who accomplishes this, the fourth dharma, shall be free from error when he speaks this Dharma.”

“He will always receive offerings from and be revered, honored, and praised by Bhikshus, Bhikshunis, Upasakas, Upasikas, kings princes, great ministers, common people, Brahmans, lay people and so on. The gods in empty space will always follow and serve him in order to hear the Dharma. If, in villages and cities or in the wilds or forests, someone wishing to pose difficult questions approaches him, all the gods, for the sake of the Dharma, will protect him day and night, and he will cause the listeners to be joyful.”

“Why is this? This Sutra is protected by the spiritual powers of all the Buddhas of the past, present, and future.”

“Manjushri, throughout countless eons, it is not possible even to hear the name of the Dharma Flower Sutra, much less to see, receive, uphold, read, or recite it.”

“Manjushri, it is like a powerful wheel-turning sage king who wishes to subdue other countries by force. But all the lesser kings do not follow his commands. The wheel-turning king then mobilizes his various troops and goes to punish them. Seeing his troops successful in warfare, he is greatly delighted and rewards them, according to their merits, giving them fields, houses, villages, cities, countries or else clothing, personal ornaments, or various precious treasures of gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, or agate: or elephants, horses, carriages, servants, or subjects.”

“Only the bright pearl on his cowl, that alone, he does not give away. Why not? Only the king can wear this pearl on his crown. If he gave it away, the king’s retinue would surely be greatly astonished.”

“Manjushri, the Tathagata is also like this. Through the use of the powers of Dhyana samadhi and wisdom, he has gained the country of the Dharma and is king of the three realms. Still, the demon kings refuse to submit. The Tathagata’s generals, the worthy ones and sages, do battle with them. With those who are successful, he is delighted. For the four assemblies, he speaks the Sutras, causing their hearts to rejoice. He confers upon them the Dhyana concentrations, the liberations, the lack of outflow, the roots, and the powers, and all the wealth of the Dharma. He further bestows upon them the city of Nirvana, telling them that they shall attain cessation. He guides their thoughts, causing them all to rejoice.”

“But he does not speak the Dharma Flower Sutra.”

“Manjushri, eventually the Wheel-turning king, seeing among his troops those who have been greatly successful, is overjoyed, and at last gives them the incredible pearl which he has long worn in his top-knot, and which he would never casually give away.”

“So, too, is it with the Tathagata. As the great king of the Dharma within the three realms, he uses Dharma to teach and transforms all living beings. Seeing the army of worthy ones and sages doing battle with the demons of the five skandhas, the demons of afflictions, and the demons of death, and being greatly successful extinguishing the three poisons, escaping the three realms, and rending the nets of the demons, the Tathagata is greatly pleased. He then speaks to them the Dharma Flower Sutra which can lead living beings to All-Wisdom, which meets with resentment and disbelief in all the world, and which he has never spoken of before.”

“Manjushri, the Dharma Flower Sutra is the foremost among the Tathagata’s teachings. Among all the teachings it is the most profound, and it is only bestowed at the very end, just like that bright pearl which the powerful king long kept and then gave away. Manjushri, the Dharma Flower Sutra is the secret treasury of all the Buddhas, Tathagatas. Among all the Sutras it is the highest. In the long night of time it has been guarded and never recklessly expounded. Today, for the first time, I am speaking it for you.”

At that time the World Honored One, wishing to restate this meaning, spoke verses saying,

“Always practicing patience,
And being merciful to all,
One will then be able to proclaim
This Sutra praised by the Buddhas.

In the future Ending Age,
Those who uphold this Sutra,

Should bring forth kindness and compassion
For those at home, those who have left home,
And those who are not Bodhisattvas,

Thinking, “Those who do not hear
Or believe this Sutra
Suffer a great loss.

When I have gained the Buddha Way
I shall use expedients
To speak this Dharma for them
So they may abide within it.”

It is like a powerful
Wheel-turning king
Who bestows rewards
Upon soldiers successful in battle:
Elephants, horses, carriages,
Personal ornaments,
As well as fields, houses,
Villages, cities and countries.
Or he may give clothing
Or various rare treasures,
Servants or other valuables,
Giving them joyfully.

Should there be a hero
Who can do difficult deeds,
The king will take from his top-knot
His bright pearl, and give it to him.

The Thus Come One is also thus.
As king of all the Dharmas,
With patience, great power
And the precious store of wisdom,
With great kindness and compassion,
He transforms the world according to the Dharma.

He sees all people
Suffering pain and agony,
Seeking liberation,
And battling with the demons.
For these living beings
He speaks various Dharmas.

Using great expedients,
He teaches them the Sutras.
Once he knows that living beings
Have become strong,
Then at the very end
He speaks the Dharma Flower for them.
This is like the king who unties his top-knot
And gives away his bright pearl.

Highest among the host of Sutras,
This Sutra is venerable.
I always guard and protect it,
And never speak it recklessly.
But now the time is exactly right
To speak it for all of you.

After my extinction,
Those who seeks the Buddha Way,
Who wish to gain peace and ease,
And to proclaim this Sutra
Should draw near
Such Dharmas as these four.

Those who read this Sutra
Will have no worries or afflictions;
They will be free from the pain of sickness,
With a countenance fresh and clear.
They would not be born poor,
Lowly, or ugly.

Living beings will be happy to see them,
As if they were longed-for sages.
All the children of the gods
Will act as their messengers.

Knives and staves will not hurt them,
Poisons will not harm them,
And should someone revile them,
His mouth will be stopped up.
They shall roam fearlessly
Like the lion king.

The light of their wisdom
Will shine like the sun.
In dreams they will see
Only wonderful things.
They may see the Tathagatas
Seated on their lion thrones,
Surrounded by a host of Bhikshus
As they speak the Dharma.

They will also see the dragons, spirits,
Asuras, and so forth,
In number like the Ganges’ sands
Reverent, with palms joined.

They will see themselves appearing
To speak the Dharma for them.
Further, they will see all the Buddhas,
Their bodies of golden hue
Emitting limitless lights,
Illumining all,
And proclaiming all the Dharmas
With the Brahma sound.

The Buddhas, for the four-fold host,
Will speak the supreme Dharma.
They shall see themselves there, too,
With palms joined, praising the Buddhas.
Hearing the Dharma, they will rejoice
And make offerings.

They will gain the Dharanis,
And certify to non-retreating wisdom.
The Buddhas, knowing their minds
Have deeply entered the Buddha Way,
And will then bestow upon them a prediction
For the realization of the most proper enlightenment.

Saying, “You, Good Men,
Shall in the future age,
Attain limitless wisdom,
And the Great Way of the Buddha.

Your lands shall be adorned and pure,
Vast and incomparable,
And the four assemblies there
Will listen to the Dharma with palms joined.”

They will also see themselves
Dwelling in the mountain forests,
Practicing wholesome dharmas,
Certifying to the Real Mark,
Deeply entering Dhyana concentration,
And seeing the Buddhas of the ten directions.

The Buddhas, with golden bodies,
Will be adorned with the marks of a hundred blessings.
Hearing their Dharma, they will speak it to others.
And always have good dreams like these.

They will also dream of being a king
Who, forsakes his palace and retinue,
As well as fine objects of the five desires,
To enter a Bodhimanda.

There, beneath the Bodhi tree,
They sit upon the lion throne,
Seeking the Way for seven days,
And gaining the Buddha’s wisdom.

After realizing the supreme Way,
They rise and turn the Dharma wheel,
And speak the Dharma for the four-fold host.
Throughout thousands of myriads of millions of eons,
They speak the non-outflow wondrous Dharma,
And saves limitless living beings.

Later they enter Nirvana,
As a lamp goes out when its fuel is gone.
If, in the future evil age,
They can speak this foremost Dharma,
They shall gain great benefit,
Merit, and virtue as told above.”

---

27.  

Welling forth from the Earth

Chapter 15

At that time the Bodhisattvas Mahasattvas, who had come from other lands in numbers exceeding the grains of sand in eight Ganges Rivers, rose up in the great assembly, placed their palms together, made obeisance, and said to the Buddha, “World Honored One, if you will allow us, after the Buddha’s quiescence, here in this Saha world we will with ever-increasing vigor protect, maintain, read, recite, write out, and make offerings to this Sutra, and we will proclaim it far and wide throughout this land.”

The Buddha then told the host of Bodhisattvas Mahasattvas, “Stop! Good men, you do not need to protect and maintain this Sutra. Why not? Within my Saha world itself there are Bodhisattvas Mahasattvas equal in number to the sands of sixty thousand Ganges Rivers, each of whom has a retinue equal in number to the sands of sixty thousand Ganges Rivers. After my quiescence, all of them will protect, uphold, read, recite, and vastly proclaim this Sutra.”

Just as the Buddha said this, the earth in the three thousand great thousand lands in the Saha world trembled and split open, and from its midst limitless thousands of tens of thousands of millions of Bodhisattvas Mahasattvas simultaneously welled forth.

All of those Bodhisattvas possessed golden-hued bodies, the thirty-two marks, and limitless light.

They had been dwelling beneath the Saha world in the space belonging to this world.

Upon hearing the sound of Shakyamuni Buddha’s voice, all the Bodhisattvas came up from below.

Each one of the Bodhisattvas was a leader who instructed and guided a great multitude. Each had a retinue numbering as many as the sand grains of sixty thousand Ganges Rivers. Still others had retinues numbering as many as the sand grains of fifty thousand, forty thousand, thirty thousand, twenty thousand, or ten thousand Ganges Rivers. Others had retinues numbering as many as the sand grains of one Ganges River, one half a Ganges River, one fourth, and on down to one thousandth of a ten thousandth of a millionth of a nayuta of a Ganges River.

Other had retinues numbering in the billions of nayutas. Others had retinues numbering in the hundreds of millions. Others had retinues numbering in the tens of millions, the millions, and on down to the tens of thousands. Others had a thousand or a hundred and on down to ten. Others had five, four, three, or two disciples, down to one disciple. Still others came alone, preferring isolation. And so it was that their numbers were limitless and boundless, beyond the power of calculation or analogy to make known.

Having welled forth from the earth, all the Bodhisattvas went to the Wonderful Stupa of Seven Jewels in space, where the Thus Come One Many Jewels and Shakyamuni Buddha were. Arriving there, they turned toward the two World Honored Ones and bowed with their heads at those Buddhas’ feet. They went on to where all the Buddhas were seated on lion thrones beneath jeweled trees, bowed to them, circumambulated them three times to the right, put their palms together respect­fully, and praised them with various Bodhisattva praises. Then they withdrew to one side and gazed joyfully at the two World Honored Ones.

From the time the Bodhisattvas Mahasattvas first welled forth from the earth, and while they praised the Buddhas with various Bodhisattva praises, a period of fifty small eons elapsed. During that time, Shakyamuni Buddha remained seated in silence, and the four assemblies were silent for fifty small eons as well.

Because of the Buddha’s spiritual power, all in the great assembly thought only half a day had passed. At that time the four assemblies were also able, because of the Buddha’s spiritual power, to see all the Bodhisattvas completely filling the space of limitless hundreds of thousands of myriads of millions of lands.

Among the multitude of Bodhisattvas Mahasattvas were four leaders. The first was named Superior Practice, the second was named Boundless Practice, the third was named Pure Practice, and the fourth was named Secure Practice. These four Bodhisattvas, among the assembly, were the foremost leaders, the spokesmen and guides. Before the great multitudes, they joined their palms together, contemplated Shakyamuni Buddha, made deep bows from the waist and said, “World Honored One, are you in good health and free from worry? Are you peaceful and happy in your practice? Are those who should be crossed over receptive to the teaching? They do not cause the World Honored One weariness, do they?”

The four Great Bodhisattvas then spoke verses, saying:

“Is the World Honored One happy and at peace,
Free from worry and disease?
In teaching and transforming beings,
Is he free from weariness?
And further, do living beings
Receive transformation easily?
They do not cause the World Honored One
To become fatigued, do they?”

The World Honored One then, in the midst of the great host of Bodhisattvas, said this: “So it is, so it is, good men. The Thus Come One is peaceful and happy, free from disease and worry. All the living beings are easy to transform and cross over, and they do not cause me weariness. Why is this? All these living beings have, in lifetime after lifetime, have always received my teaching, and they have also paid reverence to and venerated the Buddhas of the past, thereby planting the roots of goodness. All these living beings, from the time they first saw me and heard my teaching, all, except for those who had formerly cultivated and studied the small vehicle, immediately believed and accepted it and entered the Thus Come One’s wisdom. As to those who cast aside their former cultivation and study the Small Vehicle, I now lead even such people as these to hear this Sutra and to enter the Buddha’s wisdom.”

At that time the Great Bodhisattvas spoke these verses:

“Good indeed, good indeed,
Great Hero, World Honored One,
That all the living beings
Are easy to transform and save,
That they can ask about the Buddha’s deep wisdom
And, having heard it, believe and practice it.
We all rejoice accordingly.”

Then the World Honored One praised the leaders of all those Great Bodhisattvas: “Good indeed, good indeed, that you good men have brought forth a heart of rejoicing in accord with the Thus Come One.”

At that time Maitreya Bodhi­sat­tva and the Bodhi­sat­tvas in the multitudes, numbering as many as the sand grains in eight thousand Ganges Rivers, all had this thought: “From of old, we have never seen or heard of these Great Bodhisattvas Mahasattvas who have welled forth from the earth and who are standing before the World Honored One, joining their palms, making offerings, bowing from the waist, and inquiring after his welfare.”

Then Maitreya Bodhisattva Mahasattva, knowing the thoughts in the minds of the Bodhi­sat­tvas and others, num­ber­ing as many as the sand grains in eight thousand Ganges Rivers, and wishing as well to resolve his own doubts, placed his palms together, faced the Buddha, and spoke verses.

“These limitless thousands of myriads of kotis of
Bodhisattvas forming a great host,
Such as we have never seen before.
We pray the Doubly-Complete Honored One
Will tell us where they came from
And why they are gathered here.

They have huge bodies, great spiritual penetrations,
And inconceivable wisdom.
They are solid in resolve and will,
And possess the great power of patience.

Living beings delight in seeing them.
But where did they come from?
Each and every Bodhisattva
Has brought a retinue
Limitless in number,
Like the Ganges sand grains.

Some of the Great Bodhisattvas
Lead retinues of beings as many as
The sand grains in sixty thousand Ganges Rivers.
Such are the great assemblies
Single-mindedly seeking the Buddha Way.

These Great Masters,
In number like the sand grains in sixty thousand Ganges Rivers,
Have all come to make offerings to the Buddha
And to protect and uphold this Sutra.
Those with retinues comprised of as many as
the sand grains in fifty thousand Ganges Rivers
Are even more in number.

Those with retinues numbering forty, or thirty thousand,
Twenty down to ten thousand,
One thousand, one hundred,
And so forth, down to the sand grains of a single Ganges River,
And those with a half, a third, or a quarter thereof,
Down to one ten thousandth of a millionth thereof,
Or one thousandth of a ten thousandth of a nayuta thereof,
And the ones with tens of thousands of millions of disciples,
on down to half a million,
Are even more numerous.

There are also those with hundreds of tens of thousands,
Or tens of thousands
Thousands, or hundreds,
Fifty, or ten,
Down to three, two, or one,
And those who come alone without a retinue,
Preferring isolation—
All these come before the Buddha
In numbers surpassing those just stated.

So large is the assembly,
That were one to count them
For eons numbering more than Ganges sand grains,
Still one could not fully know them.

Who spoke the Dharma for
All these of great awesome virtue—
This vigorous host of Bodhisattvas—
Teaching, transforming, and bringing them to accomplishment?
Under whom did they first bring forth their resolve?
Whose Buddhadharma do they praise and proclaim?
Whose Sutras do they receive, uphold, and practice?
And which Buddha’s Way do they cultivate?
Such are the Bodhisattvas’ powers
Of spiritual penetrations and great wisdom,
That throughout the four directions,
The earth quakes and splits open,
And they rise out of it.

World Honored One, from of old,
I have never seen such a thing.
Pray tell us the names
Of the countries they come from.

I am always roaming through the lands,
But I have never seen this assembly.
I do not recognize
A single one of them.

Suddenly they have welled forth out of the earth.
Pray explain the reason why.
Now in this great assembly,
The limitless hundreds of thousands of millions
Of Bodhisattvas all
Wish to understand this event:
The causes and conditions, first to last,
Of this host of Bodhisattvas.
O World Honored One of limitless virtue,
We only pray you will resolve the assembly’s doubts.”

---

28.  

Welling forth from the Earth

Chapter 15

At that time all the division bodies of Shakyamuni Buddha, who had come from limitless thousands of myriads of kotis of lands in other directions, sat in lotus posture on lion thrones beneath jeweled trees throughout the eight directions. The attendants of those Buddhas, seeing this great assembly of Bodhisattvas of the three thousand great thousand worlds welling forth from the earth in the four directions and dwelling in space, each said to his respective Buddha, “World Honored One, where have all the limitless boundless, asamkhyeyas of Bodhisattvas in this great host come from?”

Each of those Buddhas then told his attendants, “All of you good men, just wait one moment! There is a Bodhisattva Mahasattva named Maitreya, upon whom Shakyamuni Buddha has bestowed a prediction that he shall be the next Buddha. He has already asked about this matter, and the Buddha is about to answer him. For this reason, you may all hear about it.”

Shakyamuni Buddha then said to Maitreya Bodhi­sattva, “Good indeed, good indeed, Ajita, that you can ask the Buddha about such a great matter.”

“You should all single-mindedly don the armor of vigor and bring forth a firm resolve.”

“The Thus Come One now wishes to disclose and proclaim the wisdom of all Buddhas , the power of all Buddhas’ sovereignty and spiritual penetrations, the power of all Buddhas’ lion sprint, and the power of all Buddhas’ awesome courage and mighty strength.”

At that time, the World Honored One, wishing to restate these principles, spoke verses:

“You should be vigorous and single-minded.
For I wish to speak about this matter.
Hold no doubts or regrets—
The wisdom of the Buddhas is inconceivable.

Bring forth, now, the power of faith,
And abide in patience and goodness,
For the Dharma which from of old has never been heard,
You are now about to hear.

I am comforting you now,
So have no doubt or fear.
The Buddhas never speak falsely,
And their wisdom cannot be measured.

That foremost Dharma they have gained
Is extremely profound, beyond discerning.
As such, it should now be explained,
And you should single-mindedly listen.”

The World Honored One, having recited those verses, then said to Maitreya Bodhi­sattva, “In this great assembly, I now make this announcement to all of you: Ajita! These incalculable asamkhyeyas of Great Bodhi­sattvas Mahasattvas, who have welled forth from the earth and whom you have never seen before, are those whom I taught, transformed, and guided in this Saha World after I attained Anuttara­samyak­sambodhi. I tamed and subdued the minds of these Bodhi­sattvas, causing them to bring forth the resolve for the Way.”

“All of these Bodhi­sattvas live in the space beneath the Saha World. They have read and recited all the Sutras until they have penetrated them thoroughly. They have pondered their meanings in detail and have been properly mindful of them.”

“Ajita! All these good men take no delight in dwelling with the multitudes or in much talk. They always enjoy living in quiet places where they practice with diligence and vigor, never resting. They do not take up residence with humans or gods.”

“They always delight in deep wisdom and have no obstacles. They also always delight in the Dharmas of all Buddhas. With single-minded vigor they seek supreme wisdom.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:

“Ajita, you should know,
For countless eons,
All these Great Bodhisattvas,
Have cultivated and practiced the Buddha-wisdom.

I taught them all,
Causing them to bring forth the great resolve for the Way.
They are all my disciples,
Dwelling in this world system.

Ever practicing the work of dhuta,
They delight in quiet places.
Renounce the bustle of crowds,
And take no delight in much talk.

These disciples
Study and practice the Dharma of my Way,
Vigorous always, day and night,
They seek the Buddha Way.

They dwell in the space
Beneath this Saha world,
Solid and powerful in resolve and will.
They are ever diligent, seeking wisdom.
They speak various Wonderful Dharmas,
With no fear in their hearts.

In the City of Gaya,
Sitting beneath the Bodhi Tree,
I realized the most proper enlightenment
And turned the supreme Dharma-wheel.
Only then did I teach and transform them,
Causing them first to bring forth their resolve for the Way.

Now they all dwell in irreversibility,
And shall all become Buddhas.
I now speak the truth,
You should believe it with a single mind.
For endless eons,
I have taught and transformed these multitudes.”

At that time Maitreya Bodhisattva Mahasattva and the countless Bodhi­sat­tvas gave rise to doubts in their minds. Puzzling over this unprecedented occur­rence, they thought, “How could the World Honored One, in such a short space of time, have taught and transformed such limit­less, boundless, asamkhyeyas of Great Bodhisattvas and caused them to dwell in Anuttara­samyak­sambodhi?”

Just then they spoke to the Buddha, saying, “World Honored One, when the Thus Come One was a crown prince, he left the Shakya Palace and went to a place not far from the city of Gaya where he sat in the Bodhimanda and realized Anuttara­samyak­sambodhi. From that time until now, only forty-some years have elapsed. How, in such a short space of time, could the World Honored One have done such great Buddha work—using the Buddha’s mighty power and the Buddha’s merit and virtue to teach and transform such limitless hosts of Great Bodhisattvas so that they can realize Anuttarasamyaksambodhi?”

“World Honored One, the multitudes of Great Bodhisattvas are such that if a person were to try to count them through­­out thousands of myriads of mil­lions of eons, he could not finish or reach their limit. From endless eons in the presence of limit­less, boundless numbers of Buddhas, they have planted good roots and accom­plished the Bodhisattva Way, always cultivating Brahma conduct.”

“World Honored One, a matter such as this is hard for those in the world to believe.”

“It is as if, by way of analogy, there were a handsome man, twenty-five years old and with shiny black hair, who pointed to hundred-year-old men and said, ‘These are my sons.’ Then suppose the hundred-year-old men pointed to that young man and said, ‘He is our father, the one who begot and reared us.’ Such a thing would be hard to believe.

“The Buddha is also like this. It has really not been long since he at­tained the Way. On the other hand, the great hosts of Bodhisattvas have already, throughout limitless thousands of myriads of millions of eons, practiced with diligence and vigor for the sake of the Buddha Way. They are well able to enter, leave, and dwell in limitless hundreds of thousands of myriads of millions of samadhis.

They have attained great spiritual powers and have long cultivated Brahma conduct. They are well able to practice in succession all wholesome dharmas, and their questions and answers are clever. They are jewels among human­kind, extremely rare in the world. Yet, just now, the World Honored One said that only when the Buddha attained the Way did he cause them to first bring forth their resolve. By teaching, transforming, and guiding them, he led them toward Anuttarasamyaksambodhi.”

“It has not been long since the World Honored One gained Buddhahood, and yet he has been able to do these great and meritorious deeds!”

“We believe that the Buddha speaks in accord with what is appropriate, that the Buddha has never spoken falsely, that the Buddha’s under­standing is complete and penetrating.”

“However, when Bodhisattvas who have just brought forth the resolve hear these words after the Buddha’s quiescence, they may not believe or accept them. On the contrary, they may give rise to the causes and conditions for the offense karma incurred in destroying the Dharma.”

“This being the case, World Honored One, we hope that you will explain in order to dispel our doubts, and so that those good people of the future who hear of this matter also will not give rise to doubts.”

At that time, Maitreya Bodhisattva, wishing to restate this meaning, spoke verses, saying:

“In the past, the Buddha of the Shakyan line
Left home and drew near the city of Gaya
To sit beneath the Bodhi Tree,
And it has not been long since then.

All these disciples of the Buddha,
Incalculable in their number,
Have long practiced the Buddha Way
And now dwell in the power of spiritual penetrations.

Well have they studied the Bodhisattva Way.
Undefiled by worldly dharmas,
Like a lotus flower floating on the water,
They have welled forth from the earth.

All give rise to reverent hearts,
As they stand before the World Honored One.
Such a thing is hard to conceive of,
How can it be believed?

The Buddha only recently attained the Way,
Yet his accomplishments are so very many.
Please dispel the doubts of the assembly
And tell us how this can actually be.

It is as if a strong young man,
Only twenty-five years of age,
Pointed to hundred-year old men
With white hair and wrinkled faces
And said, “These are my sons.”
And the sons also said, “He is our father.”

A father so young with sons so old
Is a thing hard for the world to believe.
The World Honored One is also like this;
He has only recently attained the Way
And all these Bodhisattvas
Of firm resolve, neither weak nor indecisive,
Throughout limitless eons
Have practiced the Bodhisattva Way.

Clever in answering difficult questions,
They have no fear in their minds.
Patient under insult, resolute in their thoughts,
They are upright and proper, possessing awesome virtue.

Praised by the Buddhas of the ten directions,
Skilled in their ability to distinguish and explain,
They take no delight in being with the multitudes,
But always prefer Dhyana concentration.

Because they seek the Buddha Way,
They have been dwelling in the space below.
Hearing this from the Buddha,
We have no doubts about this matter,

But we hope that the Buddha will, for those of the future,
Give explanations to cause them to understand.
For if they were to give rise to doubts
And fail to believe this Sutra,
They would thereupon fall into the evil paths.

Presently we have asked for this explanation
Of these limitless Bodhisattvas
And how, in such a short space of time,
You have taught and transformed them,
Causing them to bring forth the resolve
And to dwell on the Ground of Irreversibility.”

---

29.  

The Thus Come One’s Life Span

Chapter 16

At that time the Buddha spoke to the Bodhisattvas and the entire great assembly, saying, “Good men, you should believe and understand the sincere and truthful words of the Thus Come One.” Once again he told the great assembly, “You should believe and understand the sincere and truthful words of the Thus Come One.” He again told the great assembly, “You should believe and understand the sincere and truthful words of the Thus Come One.”

Then the great assembly of Bodhisattvas, headed by Maitreya, placed their palms together and spoke to the Buddha, saying, “World Honored One we only pray that you will speak it. We shall believe and accept the Buddha’s words.” They repeated this three times.

They again said, “We only pray that you will speak. We shall believe and accept the Buddha’s words.”

At that time the World Honored One, knowing that the Bodhisattvas would not stop with three requests, spoke to them, saying, “You should listen attentively.”

“The Thus Come One’s power of spiritual penetrations is acknowledged by all gods, humans, and asuras in the world. They say that Shakyamuni Buddha now, having left the palace of the Shakyan clan and having gone to a place not far from the city of Gaya to sit in the Bodhimanda, has now attained Anuttarasamyaksambodhi.”

“However, good men, I actually realized Buddhahood limitless, boundless, hundreds of thousands of myriads of kotis of nayutas of eons ago.”

“Suppose a person were to grind into fine motes of dust five hundred thousand myriads of kotis of nayutas of asamkhyeyas of three thousand great thousand world systems. Then, suppose he traveled to the east across five hundred thousand myriads of kotis of nayutas of asamkhyeyas of lands, and there he deposited one mote of dust. Suppose he continued in this way, traveling to the east, until all the motes of dust were gone.”

“Good men, what do you think? Could the number of worlds he passed through be reckoned or counted?”

Maitreya Bodhisattva and the others all said to the Buddha, “World Honored One, those world systems would be limitless, boundless, beyond calculation, and beyond the power of the mind to know. All the Hearers and Pratyekabuddhas, using their non-outflow wisdom, could not conceive of them or know their limit or number.”

“We now dwell on the ground of avaivartika, but we cannot comprehend this matter, World Honored One, and so such world systems would be limitless and boundless.”

At that time the Buddha spoke to the great hosts of Bodhisattvas, saying, “Good men, I shall now explain this clearly for you. If all these world systems—whether a dust mote were deposited in them or not—were reduced to dust motes, and if each dust mote were an eon, the time that has passed since I became a Buddha would exceed even that by hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of eons.”

“From that time on, I have always remained in the Saha world, speaking the Dharma to teach and transform beings. Also, in other places, in hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of lands, I have guided and benefited living beings.”

“Good men, in that interval, I spoke of the Buddha Dipankara and others, and I further spoke of them as entering Nirvana. But those were just discriminations made expediently.”
“Good men, if a living being comes before me, I observe with my Buddha eye his faith and other qualities, as well as the keenness or dullness of his faculties, and take him across in an appropriate manner.”

“In all places, although the names by which I refer to myself are different and my age may be older or younger, I also appear and announce that I am about to enter Nirvana. I also employ various expedient devices, speaking the subtle and wonderful Dharma and enabling living beings to bring forth happiness in their minds.”

“Good men, the Thus Come One, seeing living beings delighting in lesser dharmas, beings of scanty virtue and heavy with defilement, speaks for these people, saying, ‘When young, I left the home-life and attained Anuttara­samyak­sambodhi.’ In truth, however, I became a Buddha a long time before that. I speak in this way merely as an expedient to teach and transform living beings and to cause them to enter the Buddha-Way.”

“Good men, the Sutras proclaimed by the Thus Come One are all for the purpose of saving and liberating living beings. He may speak of his own body, or he may speak of someone else’s body. He may manifest his own body, or he may manifest in someone else’s body. He may manifest his own affairs, or he may manifest the affairs of others. But all that he says is true and not false.”

“What is the reason? The Thus Come One knows and sees the triple realm as it really is. There is no birth or death, no retreating or advancing, no existence in the world or passage into quiescence. There is no reality or unreality, no likenesses or differences. He views the triple realm as not being the triple realm. Matters such as these, the Thus Come One clearly sees, without mistake or error.”

“Living beings have various natures, various desires, various modes of conduct, and various ideas, thoughts, and discriminations. Wishing to lead them to produce the roots of goodness, he employs divers causes and conditions, analogies, and expressions to explain the various dharmas, carrying out the Buddha’s work without respite.”

“Thus since I realized Buddhahood in the very remote past, my life span has been limitless asamkhyeyas of eons, eternal and never extinguished. Good men, the life span I realized when formerly practicing the Bodhisattva path has not yet been exhausted and is twice that of the above number.”
“As I now proclaim that I am about to enter the quiescence, I am not really passing into the quiescence. The Thus Come One uses this passing only as an expedient to teach and transform living beings.”

“What is the reason? If the Buddha were to stay in the world a long time, those of scanty virtue who do not plant good roots, who are poor and lowly, who covet to objects of the five desires, and who are caught in the net of schemes and false views, seeing the Thus Come One constantly present and not entering stillness, would become arrogant, lax, and indifferent. They would not consider how difficult it is to encounter him, nor would their hearts be reverent.”

“For these reasons, the Thus Come One expediently says, ‘Bhikshus, you should know that it is difficult to meet with a Buddha appearing in the world.’ What is the reason? Those of scant virtue may pass through limitless hundreds of thousands of myriads of kotis of eons, during which time they may or may not see a Buddha. Because of that, I tell them, ‘Bhikshus, the Thus Come One is difficult to get to see.’ These living beings, hearing such words, will necessarily realize how difficult it is to get to encounter the Buddha and will cherish a longing for him. They will then plant good roots. That is why the Thus Come One, although he does not enter stillness, speaks of quiescence.”

---

30.  

The Thus Come One’s Life Span

Chapter 16

Further, Good Men, the Dharma of all the Buddhas, Thus Come Ones, is like this and used to save living beings. It is entirely true and not false.”

“It is as if there were a good physician, wise and well-versed in the medical arts and intelligent, who is skillful at healing the multitude of sicknesses. The man also has many sons—ten, twenty or even a hundred. Then, called away on business, he travels to a far-off country.”

“Meanwhile, the children drink some poison, which causes them to roll on the ground in delirium.”

“Just then their father returns home. Because they drank the poison, some of the sons have lost their senses, while others have not. Seeing their father at a distance, they are all greatly happy. They bow to him, kneel, and inquire after him. ‘Welcome back in peace and safety. In our foolishness, we took some poison by mistake. We pray that you will rescue and heal us, and will restore our lives to us.’”

“Seeing his children in such agony, the father consults his medical texts and then searches for fine herbs of good colorf, aroma, and flavor. He then grinds, sifts, and mixes them together, and gives the compound to his sons to take ”

“He says to them, ‘This is an excellent medicine of good color, aroma, and flavorTake it. Your agony will be relieved, and you will suffer no further torment.’”

“Some among the children have not lost their senses. Seeing the fine medicine with its good colorf and aromathey immediately take it, and their sickness is completely cured.”

“Although the others who have lost their senses rejoice in their father’s arrival, have inquired after his well-being, and have sought to be cured of their illnesses, they refuse to take the medicine. What is the reason? The poisonous vapors have entered them so deeply that they have lost their senses, and so they say that the medicine of good colorf and aroma is not good.”

“The father then thinks, ‘How pitiful these children are. The poison has confused their minds . Although they rejoice to see me and ask me to rescue and cure them, still they refuse such good medicine as this. I should now set up an expedient device to induce them to take this medicine.’”

“Immediately he says, ‘You should know that I am now old and weak, and my time of death has arrived. I will now leave this good medicine here for you to take. Have no worries about not recovering.’ Having instructed them in this way, he then returns to the far-off country and sends a messenger back to announce, ‘Your father is dead.’”

“When the children hear that their father is dead, their hearts are struck with grief, and they think, ‘If our father was here, he would be compassionate and pity us, and we would have a savior and protector. Now he has forsaken us to die in another country, leaving us orphaned with no one to rely upon.’ Constantly grieving, their minds then become awakened. They understand that the medicine has good colorf, aroma, and flavor. They take it immediately, and their poisonous sickness is completely cured.”

“The father, hearing that his sons have been completely cured, then comes back, and they all see him.”

“Good men, what do you think, could anyone say that this good physician has committed the offense of false speech?”

“No, World Honored One.”

The Buddha said, “I, too, am like that. I realized Buddhahood limitless, boundless, hundreds of thousands of myriads of kotis of nayutas of asamkhyeyas of eons ago. For the sake of living beings, I employ the power of expedients and say that I am about to enter quiescence. There is no one who can rightly say that I have committed theoffense of false speech.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“From the time I attained Buddhahood,
The eons that have passed
Are limitless hundreds of thousands of myriads
Of kotis of asamkhyeyas in number.
I always speak the Dharma to teach and transform
Countless millions of living beings,
So they enter the Buddha-Way.

And throughout these limitless eons,
In order to save living beings,
I expediently manifest Nirvana.
But in truth I do not pass into quiescence.
I remain here always speaking the Dharma.

I always stay right here,
And using the power of spiritual penetrations,
I cause inverted living beings,
Although near me, not to see me.

The multitudes see me as passing into quiescence.
They extensively make offerings to my sharira.
All cherish ardent longing for me,
And their hearts look up to me in thirst.

Living beings, then faithful and subdued,
Straightforward, with compliant minds,
Single-mindedly wish to see the Buddha,
Caring not for their very lives.

At that time I and the Sangha assembly
All appear together on Magic Vulture Mountain,
Where I say to living beings
That I am always here and never cease to be.

But using the power of expedient devices
I manifest “ceasing” and “not-ceasing” to be.
For living beings in other lands,
Reverent, faithful, and aspiring,
I speak the Unsurpassed Dharma;
But you who do not hear this
Think that I have passed into quiescence.

I see living beings
Sunk in misery, and yet

I refrain from manifesting for them.
In order to cause them to look up in thirst,

Then, when their minds are filled with longing,
I emerge and speak the Dharma.

With such powerful spiritual penetrations,
Throughout asamkhyeyas of eons,
I remain always on Magic Vulture Mountain
And also dwell in other places.

When beings see the eon ending
And ravaged by the great fire,
My land is peaceful and secure,
Always filled with gods and humans,
Gardens and groves, halls and pavilions,
And various precious adornments.
There are jeweled trees with many flowers and fruits
Where living beings roam in delight.

The gods play celestial drums,
Always making various kinds of music,
And mandarava flowers
Are scattered on the Buddha and the great assembly.
My Pure Land is not destroyed,
But the multitudes see it being burned entirely.
Worried, terrified, and miserable,
Such ones are everywhere.

All these beings with offenses,
Because of their evil karmic causes and conditions,
Pass through asamkhyeyas of eons,
Without hearing the name of the Triple Jewel.

All who have cultivated merit and virtue,
Who are compliant, agreeable, and honest—
They all see me
Here, speaking the Dharma.
Sometimes for this assembly,
I speak of the Buddha’s life span as limitless.

To those who see the Buddha only after long intervals,
I speak of the Buddha as being difficult to meet.
The power of my wisdom—
The unlimited illumination of my wisdom—
Is such that my life span is one of countless eons
Attained through long cultivation and work.

Those of you with wisdom,
Should not have doubts about this.
Cut them off entirely, and forever,
For the Buddha’s words are real, not false.

They are like the clever expedients of the physician
Who, to cure his insane children,
Is actually alive, yet says he is dead,
And none can say that he speaks falsely.

I, too, am like a father to the world,
Saving all from suffering and woe.
But to living beings, inverted as they are,
I speak of cessation, although I actually remain.

Otherwise, because they often see me,
They would grow arrogant and lax.
Unruly and attached to the five desires,
They would tumble into the evil paths.

I am ever aware of living beings—
Those who practice the Way and those who do not.
I speak various Dharmas for their sakes
To save them in an appropriate manner.
I am always thinking,
‘How can I cause living beings
To enter the unsurpassed Way
And to quickly perfect the body of a Buddha?’”

---

31.  

Discrimination of Merit and Virtue

Chapter 17

At that time, when the assembly heard the Buddha describe the number of eons in the length of his life span, limitless, boundless asamkhyeyas of living beings gained great benefit.

The World Honored One then spoke to the Bodhisattva Mahasattva Maitreya, saying, “Ajita! When I spoke of the great length of the Thus Come One’s life span, living beings to the number of sand grains in six hundred and eighty myriads of kotis of nayutas of Ganges Rivers gained Patience with the Non-production of Dharmas.”

“Again, a thousand times that number of Bodhisattvas Mahasattvas gained the Dharani-door of hearing and upholding.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the unobstructed eloquence of delight in speech.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a single world system gained the Dharani of a hundred thousand myriad kotis of limitless revolutions.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a great world system became capable of turning the irreversible Dharma-wheel.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a middle-sized world system were enabled to turn the pure Dharma-wheel.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in a small world system were destined to gain Anuttarasamyaksambodhi after eight lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in four sets of four continents were destined to gain Anuttarasamyaksambodhi after four lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in three sets of four continents were destined to gain Anuttarasamyaksambodhi after three lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in two sets of four continents were destined to gain Anuttarasamyaksambodhi after two lifetimes.”

“Again, Bodhisattvas Mahasattvas to the number of dust motes in one set of four continents were destined to gain Anuttarasamyaksambodhi after a single lifetime.”

“Again, living beings to the number of dust motes in eight world systems all brought forth the resolve for Anuttarasamyaksambodhi.”

As the Buddha proclaimed these great advantages in the Dharma that the Bodhisattvas Mahasattvas had attained, there rained from space mandarava flowers and mahamandarava flowers, which floated down and settled upon the Buddhas seated on lion thrones beneath limitless hundreds of thousands of myriads of millions of jeweled trees, as well as upon Shakyamuni Buddha and Many Jewels Thus Come One, who had entered Nirvana long ago, both of whom were seated on the lion throne within the stupa of seven treasures. The flowers also settled upon the great Bodhisattvas and the fourfold assembly.

There also rained down finely ground chandana powder and aloe-wood incense. Heavenly drums in space sounded of themselves, and their wonderful sounds reached far and wide. There also rained down thousands of kinds of heavenly garments strung with beads, as well as laces of real pearls, laces of Mani pearls, and laces of As-You-Will pearls that covered the nine directions. Another offering to all in the great assembly was priceless incense burning in a multitude of precious censers, so that its scent naturally pervaded the great assembly and its surroundings.

Above each Buddha were Bodhisattvas holding aloft banners and canopies in a procession that extended clear up to the Brahma Heavens. All the Bodhisattvas, with wonderful sounds, sang limitless chants in praise of all Buddhas.

At that time Maitreya Bodhisattva rose from his seat, uncovered his right shoulder, placed his palms together, and spoke to the Buddha, saying:

“The Buddha speaks the rare Dharma,
Such as we have never heard before.
The World Honored One has great power,
And his life span is without limit.

Countless disciples of the Buddha,
Hearing the World Honored One discriminate
And tell of those who gain the Dharma’s benefit,
Have been filled with joy.

Some dwell on the irreversible ground.
Some gain the Dharanis.
Others gain unobstructed delight in speech,
Or myriads of millions of Dharanis of revolution.

As many Bodhisattvas
As dust motes in a great thousand world system
All gain the ability to turn
The irreversible Dharma-wheel.

Again, Bodhisattvas in number
To the dust motes in a middle thousand world system
All gain the ability to turn
The pure Dharma-wheel.

Again, Bodhisattvas in number
To the dust motes in a small thousand world system
Are destined to gain the Buddha Way
After eight more lifetimes.

Again, Bodhisattvas in number
To the dust motes in four, three, or two
Sets of four continents shall gain
Buddhahood after a respective number of lives.

Further, Bodhisattvas in number
To the dust motes in one set of four continents
Shall accomplish All-Wisdom
After one more lifetime.

Living beings such as these,
Hearing of the vast length of the Buddha’s life,
Gain limitless, non-outflow,
Pure reward as retribution.

Again living beings in number
As the dust motes in eight worlds,
Hearing the Buddha speak of his life span,
All bring forth the supreme mind.

The World Honored One speaks limitless,
Inconceivable Dharmas,
Bringing many benefits,
As boundless as space itself.

Heavenly mandarava flowers
And mahamandarava flowers rain down.
From countless Buddhalands
Come Shakras and Brahmas like the Ganges sands;
Chandana and aloe-wood incense
Filter through the air,
Falling in profusion
Like flocks of birds flying down from the sky,
Scattered as an offering to the Buddhas.

In empty space, heavenly drums
Make magnificent sounds by themselves,
While thousands of tens of thousands of heavenly garments
Come whirling and swirling down.

Wonderful censers studded with jewels
Burn with priceless incense,
Which naturally pervades the surroundings
As an offering to the World Honored Ones.

The great assembly of Bodhisattvas
Hold banners and canopies made of seven treasures,
High and splendid, of a million varieties,
In a procession that reaches the Brahma heavens.

And before each Buddha
Hang jeweled flags and banners of victory,
As myriads upon myriads of verses are used
To praise and laud the Thus Come Ones:
All such things as these
As never have been seen before.

Hearing of the Buddha’s limitless life span,
All are filled with joy.
The Buddha’s name pervades the ten directions.
He vastly benefits living beings,
All of whom perfect good roots
And are helped to bring forth the supreme mind.”

---

32.  

Discrimination of Merit and Virtue

Chapter 17

At that time the Buddha told Maitreya Bodhisattva Mahasattva, “Ajita! If there are living beings who, on hearing that the Buddha’s life span is as long as this, can bring forth even a single thought of faith and understanding, the merit and virtue they will gain is measureless and limitless.”

“If a good man or a good woman, for the sake of Anuttarasamyaksambodhi, were to practice the five paramitas—Dana Paramita, Shila Paramita, Kshanti Paramita, Virya Paramita, and Dhyana Paramita; all except Prajna Paramita—throughout eighty myriads of millions of nayutas of eons, the merit and virtue he or she would derive if compared with that of the previous person’s would not come to a hundredth part, nor to a thousandth, nor to a hundred thousand myriad millionth part, nor could it be known by resort to calculation or analogy.”

“For a good man or a good woman possessing merit and virtue such as this, to retreat from Anuttara­samyak­sambodhi would be simply impossible.”

At that time, the World Honored One, wishing to restate this meaning, spoke verses saying,

“If someone wishes to seek the Buddha’s wisdom
Throughout eighty myriads of millions
Of nayutas of kalpas,
Practicing the five paramitas
Throughout all those eons,
He would give by making offerings to the Buddhas,
The Pratyekabuddha disciples,
And to the hosts of Bodhi­sattvas.

His gifts might be rare and precious food and drink,
Fine clothing and bedding.
He might give pure abodes made of chandana
And adorned by gardens and groves.

Gifts such as these,
Varied and fine,
Throughout this number of eons,
He would dedicate to the Buddha Way.

Further he might hold the prohibitive precepts purely,
Without flaw or fault,
Seeking the supreme path,
Praised by all the Buddhas.

Again, he might practice patience,
Dwelling on the Ground of Compliance,
So that should evil befall him,
His mind would not be disturbed.

Also if those who have gained the Dharma,
But who harbor overweening pride,
Ridicule and torment him,
He would be able to bear it.

He might be diligent and vigorous,
Ever solid in his resolve,
Throughout limitless millions of eons,
Single-minded and never lax.

And for countless eons he might
Dwell in a tranquil place,
Ever collecting his thoughts, avoiding sleep,
While either sitting or walking.

Because of these causes and conditions,
He would then give rise to Dhyana concentration,
So that for eighty millions of myriads of eons,
His mind would be secure and unconfused.

Blessed with this single-mindedness,
He would seek the unsurpassed path, saying,
”May I gain All-Wisdom
And exhaust the limits of Dhyana concentrations.”

This person, for hundreds of thousands
Of tens of millions of eons,
Might practice such meritorious virtues
As told above.

But should there be a good man or woman,
Who, hearing me speak of my life span,
Gives rise to even a single thought of faith,
His or her blessings will exceed those of the person just described.

Any person who can be completely free
Of doubts and misgivings
And, with deep thought, believe for but an instant,
Will reap blessings such as those.

Should there be Bodhisattvas
Who have practiced the Way for limitless eons
And who hear me speak of my life span,
They shall be able to believe and accept it.

Persons such as these
Will receive this Sutra atop their heads,
Vowing, “May we in the future
Gain long lives and save living beings.

Just as today the World Honored One,
King of the Shakyas,
In the Bodhimanda puts forth the lion’s roar,
Speaking the Dharma without fear,
So may we in lives to come
Be revered by all
And, while seated in the Bodhimanda,
Speak of our life spans in the same way.”

Should there be those who deeply believe,
Who are pure and straightforward,
With much learning and dharanis,
Who explain the Buddhas’ words according to the doctrine–
Persons such as these
Will have no doubts about this matter.”

“Further, Ajita, if anyone hears of the long duration of the Buddha’s life span and understands the import of these words, the merit and virtue such a one gains will be without boundary or limit, for it shall enable one to give rise to the supreme wisdom of the Thus Come One.”

“How much the more so will this be the case for one who can listen to this Sutra extensively; ask others to listen; uphold it oneself; ask others to uphold it; write it out oneself; ask others to write it out; or use flowers, incense, beads, banners, flags, silk canopies, fragrant oils, or butter lamps to make offerings to this Sutra. Such a person’s merit and virtue will be limitless and boundless, for it shall enable that person to give rise to Wisdom of All Modes.”

“Ajita! If a good man or good woman hears of the long duration of the Buddha’s life span and, with deep mind, believes and understands, he or she will then see the Buddha ever-present on Mount Grdhrakuta together with the great Bodhi­sattvas and the assembly of Hearers surrounding him as he speaks the Dharma. He or she will also see the Saha world’s soil become lapis lazuli. It will be flat and even, with eight major roads bordered with Jambunada gold and lined with jeweled trees. Adjacent to the roads will be pavilions and towers all made of jewels, wherein hosts of Bodhi­sattvas dwell. To behold in this way is indicative of deep faith and understanding.”

“Further, after the extinction of the Thus Come One, if a person hears this Sutra and does not defame it but instead rejoices over it, you should know that this indicates he already has deep faith and understanding.”

“How much the more so is this the case for one who reads, recites, receives, and upholds it.”

“This person carries the Thus Come One on the top of his head.”

“Ajita! This good man or good woman need not build stupas or temples for me, nor build Sangha dwellings, nor make the four kinds of offerings to the Sangha. Why not? This good man or good woman, in receiving, upholding, reading, and reciting this Sutra, has already built stupas, erected Sangha dwellings, and made offerings to the Sangha. He has built stupas of the seven treasures for the Buddha’s sharira.

The stupas are high and broad, tapering up to the Brahma Heavens, hung with banners and canopies. He has also offered many jeweled bells, flowers, incense, beads, ground incense, paste incense, and burning incense, as well as many drums, musical instruments, pipes, flutes, reeds, various dances, and praises sung with wonderful sounds. He has already made such offerings throughout limitless thousands of myriads of millions of eons.”

“Ajita! If, after my extinction, a person, hearing this Sutra, can receive and uphold it, write it out, or ask others to write it out, he will thereby have built Sangha dwellings and made thirty-two halls of red chandana, eight tala trees in height, high, broad, and adorned, with hundreds and thousands of Bhikshus dwelling within them, filled also with gardens, groves, bathing ponds, pathways, Dhyana caves, clothing, food, drink, bedding, medicines, and musical instruments.

Such Sangha dwellings, halls, and pavilions—uncountable hundreds of thousands of myriads of millions of them—shall be uncountable in number and shall manifest as an offering before me and the Bhikshu Sangha. Therefore I say that after the Thus Come One’s extinction, if a person receives, upholds, reads, recites, or explains this Sutra to others, if he writes it out, asks others to write it out, or makes offerings to this Sutra, he need not further build stupas, monasteries, or Sangha dwellings as offerings to the Sangha.”

“How much the more so does this apply to a person who can uphold this Sutra and at the same time practice giving, holding precepts, patience, vigor, single-mindedness, and wisdom.”

“His virtue shall be supreme, limitless, and unbounded. Just as space to the north, east, south, west, the intermediate points, the zenith, and the nadir is limitless and boundless, so too this person’s merit and virtue shall be limitless and boundless, and he shall speedily attain to the Wisdom of All Modes.”

“A person may read, recite, receive, and uphold this Sutra, explain it to others, write it out, or ask others to write it out, and he may further build stupas or Sangha dwellings. He may make offerings to and praise the Sangha of Hearers, and laud the merit and virtue of the Bodhi­sattvas in hundreds of thousands of myriads of millions of ways.

Further he may explain the meanings in the Dharma Flower Sutra to others while according with their various causes and conditions. In addition he may uphold the precepts purely, dwell in harmony with people, be patient and without anger, and be of solid resolve and mindfulness. He may always value sitting in Dhyana, obtaining deep concentration. He may be vigorous and heroic, gathering all good dharmas. He also may possess keen faculties and wisdom, and be skillful at answering questions.”

“Ajita! If there is a good man or good woman who, after my extinction, is able to receive, uphold, read, and recite this Sutra and who also is able to amass these other good deeds and meritorious virtues, such a person has already turned towards the Bodhimanda, has drawn near to Anuttara­samyak­sambodhi, and is seated beneath the tree of the Way.

Ajita! Wherever such a good man or good woman is, whether he or she is sitting, standing, or walking, one should build a stupa at that place, and all gods and humans should make offerings to it as if it were a stupa of the Buddha.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“If a person, after my extinction,
Can reverently uphold this Sutra,
His blessings shall be unlimited,
As described above.

For he will have then completed
All manner of offerings,
And built sharira-stupas
Adorned with the seven treasures,
With towers high and broad,
Tapering up to the Brahma Heavens,
Hung with millions and millions of jeweled bells,
Making wonderful sounds in the wind.

And also, throughout limitless eons,
He shall have made offerings to this stupa
Of flowers, incense, beads,
Heavenly garments, and all kinds of music.

He shall burn fragrant oil in butter lamps,
Which shine brightly all around.
In the evil age, during the Dharma’s demise,
He who can uphold this Sutra,
Will then, as mentioned above,
Have perfectly made all these offerings.

If a person can uphold this Sutra,
It will be as if in the presence of the Buddha himself
He used oxhead chandana
To build Sangha dwellings as offerings to him.

These thirty-two halls,
Eight tala trees in height,
Replete with fine food, clothing,
And bedding, wherein
Hundreds of thousands may dwell,
Will be amply adorned with gardens, groves, bathing ponds,
Pathways, and Dhyana caves.

He may, with faith and understanding,
Receive, uphold, read, recite, and write,
Or request others to write,
And make offerings to this Sutra,
Scattering flowers, incense, and scented powder,
And constantly burning lamps with fragrant oils
Made of sumana, champaka, and atimuktaka.

He who makes such offerings
Gains limitless merit and virtue.
Just as empty space is boundless,
So shall his blessings be.

How much greater is the merit
Of he who upholds this Sutra,
Who also gives, holds precepts,
Who is patient and takes delight in Dhyana samadhi,
Who is never hateful or foul-mouthed,
And who is reverent in stupas and temples,
Humble towards the Bhikshus,
Far-removed from arrogance,
And ever-thinking on wisdom.

He may refrain from anger
When asked difficult questions
But be compliant in making explanations.
He who can perform such practices
Shall have limitless merit and virtue.

If one sees a Dharma Master
Accomplish virtues such as these,
One should scatter heavenly flowers,
Offer him heavenly garments,
Bow with one’s head at his feet,
And think of him as one would a Buddha.

One should further think,
“Soon he will arrive at the Bodhimanda,
Attain to no-outflows—the unconditioned—
And broadly benefit gods and humans.”

Wherever such a person stays,
Walks, sits, or reclines,
Or speaks but a single verse,
One should build a stupa,
Wonderfully fine and adorned,
And make all kinds of offerings to it.

The disciple of the Buddha, dwelling in this place,
Enjoys it as would the Buddha,
Always abiding therein,
Walking, sitting, or reclining.”

---

33.  

Rejoicing in Accord with Merit and Virtue

Chapter 18

At that time, Maitreya Bodhisattva Mahasattva spoke to the Buddha, saying, “World Honored One, if a good man or a good woman hears this Dharma Flower Sutra and rejoices in accord with it, how much blessedness will he or she attain?”

He then spoke this verse:

“After the World Honored One’s ultimate quiescence,
If one hears this Sutra,
And can accordingly rejoice,
How much blessedness will he gain?”

The Buddha then told the Bodhisattva Mahasattva Maitreya, “Ajita! After the passing into Stillness of the Thus Come One, if a Bhikshu, Bhikshuni, Upasaka, Upasika, or any person with wisdom, whether young or old, having heard this Sutra and rejoiced accordingly, leaves the Dharma assembly and goes to another place, be it a Sangha dwelling or an uninhabited place, a city, a street, a town, or a village, and expounds it according to the best of his ability to his father, mother, relatives, good friends, and acquaintances, and if, having heard it, they then rejoice in accord with it and further transmit the teaching to others who, having heard it, rejoice in accord and likewise transmit it, and this process goes on reaching to fifty people—Ajita, I will now tell you about the merit and virtue of that fiftieth good man or good woman who rejoices in accord. Listen well!”

“Suppose in four million kotis of asamkhyeyas of worlds, among living beings in the six destinies and of the four kinds of birth—egg-born, womb-born, moisture-born, and transformation-born—those with form, those without form, those with thought, those without thought, those with neither thought nor non-thought, those without legs, those with two legs, those with four legs, those with many legs, and so forth, there is a person seeking blessings who gives to them whatever enjoyable things they desire, giving each being an entire Jambudvipa full of gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, and amber, rare and precious gems, as well as elephants, horses, carriages, palaces, and pavilions made of the seven treasures.”

“This great almsgiver in this way bestows gifts for a full eighty years. Then he thinks, ‘I have already given living beings these enjoyable things in accord with their desires. However, these living beings are old and worn out, over eighty years old, with white hair and wrinkled faces. Their time of death is not far off. I should instruct and guide them with the Buddhadharma.’”

“He then gathers the beings together and expounds the Dharma to them to instruct them, bringing to them benefit and delight so that they all at once gain the path of Srotaapanna, the path of Sakridagamin, the path of Anagamin, and the path of Arhatship, exhausting all outflows, obtaining comfort in all of the deep Dhyana concentrations, and perfecting the eight liberations.”

“What do you think? Would the merit and virtue of this great almsgiver be great or not?”

Maitreya said to the Buddha, “World Honored One, this person’s merit and virtue would be extremely great, measureless, and unbounded. If the almsgiver had only given the beings all the playthings, his merit and virtue would be unlimited. How much the more so would it be if he enabled them to attain the fruit of Arhatship!”

The Buddha told Maitreya, “I will now tell you plainly: The merit and virtue obtained by this person, who gives playthings to living beings in the six paths in four million kotis of asamkhyeyas of worlds and who further causes them to obtain the fruit of Arhatship, does not equal the merit of the fiftieth person who hears but a single verse of the Dharma Flower Sutra and rejoices in accord with it. His merit does not equal a hundredth part, a thousandth part, a hundred thousand myriad millionth part, and so forth until it cannot be known by resort to calculation or analogy.”

“Ajita! The merit and virtue of the fiftieth person who hears in his turn the Dharma Flower Sutra and who rejoices in accord with it is limitless, boundless, and uncountable. How much the more so is the merit and virtue of one who is among the first to hear it in the assembly and who rejoices in accord with it. That person’s blessings are even more supreme, unlimited, unbounded, and uncountable beyond comparison.”

“Further, Ajita, if a person for the sake of this Sutra goes to a Sangha dwelling and, whether sitting or standing, hears and accepts it for but an instant, by reason of that merit and virtue, in his next rebirth he will acquire the finest elephant and horse carriages and jeweled palanquins, and will even ride in heavenly palaces.”

“Again, if a person is seated in a place where the Dharma is being lectured, and when another person comes along, he encourages that person to sit and listen to it or shares his seat with him, the former person will, through his merit and virtue, in his next rebirth gain the seat of Shakra, the seat of a Brahma King, or the seat of a wheel-turning sage king.”

“Ajita! If, further, a person says to another, ‘There is a Sutra by the name of Dharma Flower. Let’s go together and listen to it,’ and taking that person’s advice, the second person goes and hears it for but a moment, the former person’s merit and virtue will be such that in his next life he will be born in the same place as the Dharani Bodhisattva. He will have keen faculties and wisdom.”

“For one hundred thousand myriad lifetimes he will never be mute, his breath will not stink, his tongue will always be free from disease, and his mouth will also be free from disease. His teeth will not be dirty, black, yellow, or wide-spaced, not missing or falling out, not uneven or crooked. His lips will not be pendulous, twisted or pursed, rough, chapped, or covered with sores, or split. They will not be askew, thick or large, or black, and there will be nothing repulsive about them. His nose will not be flat, thin, crooked, or out of joint. His complexion will not be dark, thin, concave, or crooked, or in any way unpleasant.”

“His lips, tongue, and teeth will all be beautiful; his nose long, high, and straight. His face will be round and full, his eyebrows high and long, his forehead broad and even, his mark of manhood perfect.”

“In life after life, wherever he is born he will see the Buddhas, hear the Dharma, and believe and accept the teachings.”

“Ajita, look at this: If the merit and virtue gained from exhorting a single person to go listen to the Dharma is such as this, how much greater is that of one who single-mindedly listens to the teachings, reads and recites them, and in the great assembly explains them in detail to others, and cultivates accordingly.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“Suppose a person in the Dharma assembly
Gets to hear this Sutra,
Even just a single verse,
And rejoices in accord, and speaks it to others,
And thus the teaching is passed on
Until it reaches the fiftieth hearer.
The blessings gained by this last person
I will now set forth in detail.

Suppose there is a great almsgiver
Who presents gifts to uncountable multitudes,
Of all the things they desire,
For a full eighty years.

Seeing them old and worn,
With white hair and wrinkled faces,
Their teeth sparse, their bodies withered,
He thinks, “They will die before long.

I should now instruct them,
That they may obtain the Fruit of the Path.”
Then he expediently explains to them
The true Dharma of Nirvana:

“The world is not a secure place.
It’s like foam, water bubbles, or a will-o’-the-wisp.
All of you should quickly
Produce thoughts of revulsion for it.”

The people, on hearing the Dharma,
All attain Arhatship,
Perfect the Six Spiritual Penetrations,
The Three Clarities, and the Eight Liberations.

The last, fiftieth, person,
Who has heard a single verse and rejoiced in accord with it,
Gains blessedness which exceeds that of the former,
Beyond the power of analogy to express.

If the blessedness of the one who hears it in turn
Is so unlimited,
How much greater is that of he who, in the assembly,
Was the first to hear it and rejoice.

Suppose a person exhorts another
And leads him to listen to the Dharma Flower,
Saying, “This Sutra is profound and wonderful,
Hard to encounter in a thousand myriad eons,”
And suppose that person, persuaded, goes to listen,
And hears it for even just a moment.
Of the reward of blessings of the first person,
I will now speak in detail.

Life after life, his mouth will have no illness.
His teeth will not be wide-spaced, yellow, or black.
His lips will not be thick, pursed, or split,
Nor will he have any repulsive marks.

His tongue will not be dry, black, or short.
His nose will be prominent, long, and straight.
His forehead will be broad and even,
His visage upright and splendid,
So that all will rejoice upon seeing him.

His breath will never stink,
But the fragrance of the utpala flower
Will always issue from his mouth.
If he goes to a Sangha dwelling
Wishing to hear the Dharma Flower Sutra
And, hearing it for but a moment, then rejoices,
I will now tell of his blessings.

He shall later be born among gods and humans,
Acquire fine elephant and horse carriages and
Precious, jeweled palanquins
And will even ride in heavenly palaces.

If, in a place where the Sutra is lectured,
He encourages another to sit down and listen,
By virtue of his blessings, he will gain
The seat of Shakra, Brahma, or a wheel-turning king.
How much greater will the blessings be of one who single-mindedly listens
And explains the Sutra’s meaning,
Cultivating it as he preaches—
His blessings shall know no limit.”

---

34.  

The Merit and Virtue of a Dharma Master

Chapter 19

At that time the Buddha told the Bodhisattva, Mahasattva, Ever Vigorous, “If a good man or a good woman receives and upholds The Dharma Flower Sutra, whether reading, reciting, explaining it to others or writing it out, that person will obtain eight hundred meritorious virtues of the eyes, twelve hundred meritorious virtues of the ears, eight hundred meritorious virtues of the nose, twelve hundred meritorious virtues of the tongue, eight hundred meritorious virtues of the body, and twelve hundred meritorious virtues of the mind. By means of these meritorious virtues he adorns his six faculties, causing them all to become pure.”

“This good man or woman, thus purifying the ordinary physical eyes which he or she was endowed with at birth, will see throughout the thousand cubed world system, inside and out, all the mountains, forests, rivers and seas, below to the Avici hells and above to the peak of existence. Such a person will also see all the living beings therein, as well as their karmic causes and conditions, rewards or retributions, and places of birth. All of this he will see and know.”

At that time the World Honored One, wishing to restate this meaning spoke verses, saying,

“If, within the Great Assembly,
One speaks this Dharma Flower Sutra,
With a heart free of fear,
Listen to me tell of his merit and virtue:

This person shall gain eight hundred
Supreme meritorious virtues of the eyes,
And because of this adornment,
His eyes shall be very clear and pure.

With the eyes given him from birth,
He shall see throughout the thousand cubed world system,
Inside and out, Mount Meru,
Sumeru, and the Iron Ring Range,
As well as the other mountains and forests,
The waters of the great seas, rivers, and streams,
Below to the Avici hell,
Above to the peak of existence,
And all the living beings within–
All of this he shall completely see.

Although he has not yet gained the Heavenly Eye,
His flesh eyes will have powers like these.”

“Furthermore, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading it, reciting it, explaining it to others, or writing it out, that person will obtain twelve hundred meritorious virtues of the ears.

With his pure ears he will hear throughout the thousand cubed world system, inside and out, below to the Avici hell and above to the peak of existence, all the various sounds of speech, sounds of elephants, sounds of horses, sounds of cows, sounds of carriages, sounds of sobbing, sounds of sighing, sounds of conches, sounds of drums, sounds of gongs, sounds of bells, sounds of laughter, sounds of speech, sounds of men, sounds of women, sounds of young boys, sounds of young girls, sounds of Dharma, sounds of non Dharma, sounds of suffering, sounds of happiness, sounds of common people, sounds of sages, sounds of happiness, sounds of unhappiness, sounds of gods, sounds of dragons, sounds of yakshas, sounds of gandharvas, sounds of asuras, sounds of garudas, sounds of kinnaras, sounds of mahoragas, sounds of fire, sounds of water, sounds of wind, sounds of the hells, sounds of animals, sounds of hungry ghosts, sounds of Bhikshus, sounds of Bhikshunis, sounds of Sound Hearers, sounds of Pratyekabuddhas, sounds of Bodhisattvas, and sounds of Buddhas.

In general, although he has not yet obtained the Heavenly Ear, he can, by using the pure ordinary ear given him from birth, hear and know whatever sounds there may be inside and outside the thousand cubed world system. In this way he distinguishes between all the various sounds and still his ear organ is not harmed.”

At that time the World Honored One, wishing to restate this meaning, spoke verses saying,

“The ears on his physical body
Are pure and without filth.
With his ordinary ears he hears
Sounds of the thousand cubed world system,
Sounds of elephants, horses, carriages and cows,
Gongs, bells, conches and drums,
Sounds of lutes and harps,
Sounds of pipes and flutes, and
Sounds of clear, fine chants.

He hears these, but is not attached to them.
Hearing sounds of countless kinds of people,
He can understand them all.
He also hears the sounds of the gods–
Their subtle, elegant voices raised in song.

He also hears the sounds of men and women,
The sounds of young boys and girls,
As well as the Kalavinka sound
Coming from the mountains, streams, and deep ravines.
He hears all the sounds
Of the Jiva -jivaka and other birds,
The bedlam of misery and pain in the hells–
The sounds of all the tortures there.

He hears the sounds of hungry ghosts, driven by hunger and by thirst,
As they seek for food and drink, and
The mighty roar put forth
By all of the asuras
As they dwell beside the sea
Bickering among themselves.

In this way, one who speaks the Dharma,
Can dwell securely there and hear
The faraway multitude of sounds,
And yet there is no damage to his ear.

Throughout all the ten directions,
Birds and beasts cry out to one another.
The one who speaks the Dharma,
Can hear them one and all.

As for the sounds and speech of the Brahma gods
The Light Sound gods and those of Perfect Purity,
Up to the Heaven at the Peak of Existence,
The Dharma Master here in the world
Can hear them one and all.

All the Bhikshus and Bhikshunis,
Reading or reciting Sutras,
Or explaining them for others–
The Dharma Master dwelling here
Can hear them one and all.

Further, all the Bodhisattvas,
Reading or reciting this Sutra-dharma,
Or speaking it to others,
Or compiling commentaries on its meaning,
All such sounds as these,
He hears in detail.

All the Buddhas, great sagely honored ones,
Teaching and transforming beings
In the midst of the great assemblies,
Expounding upon the subtle, wondrous Dharma,
Can be heard by one who holds The Dharma Flower.

All the sounds, inside and out,
In the thousand cubed world system,
Below to the Avici hell,
And above to the Heaven of the Peak of Existence–
Can each and every one be heard
And still his ear is not harmed.

Since his ears are keen and sharp,
He can discern them one and all.
The one who upholds The Dharma Flower,
Although he has not yet gained the Heavenly Ear,
Merely using the ears he was born with,
Already has meritorious virtues such as these.”

“Further, Ever-Vigourous, if a good man or a good woman receives and upholds this Sutra, whether reading it, reciting it, explaining it to others, or writing it out, he will accomplish eight hundred meritorious virtues of the nose. With his pure nose he will smell throughout the thousand cubed world system, above and below, inside and outside, all the various fragrances: the scents of the sumana, jatika, mallika, champaka, and patala flowers; scents of red, blue, and white lotus flowers; scents of flowering and fruit-bearing trees; scents of chandana, aloe-wood, tamalapatra, and tagara; and scents of a thousand myriad kinds mixed together, whether powdered, in lumps, or in paste. One who upholds this Sutra, dwelling in this place, can distinguish all of these.”

“Again, he can further distinguish the scents of living beings: the scents of elephants, horses, cows, sheep, and so forth; scents of men, women, boys, and girls; as well as scents of grasses, trees, thickets, and forests. All these scents, whether near or far, he can smell and distinguish without mistake.”

“Although one who upholds the Sutra dwells here, he can smell the scents of all the gods in the heavens, the scents of the parijataka and kovidara trees, as well as the scents of the mandarava, mahamandarava, manjushaka, and mahamanjushaka flowers; the scents of chandana and aloe-wood powder and various kinds of powdered incense; and assorted floral scents. Of all these heavenly scents, or fragrances arising from the blending of them, there are none he will not smell and know.”

“Further he will smell the scents of the god’s bodies, the scent of Shakra Devanam Indra in his supreme palace as he enjoys the pleasures of the five desires, or his scent when, from the Wonderful Dharma Hall, he speaks the Dharma for the gods of the Trayastrimsha Heaven, or his scent when he plays in his gardens, as well as the scents of the bodies of other gods or goddesses. All these he can smell from afar.”

“In the same way, up to and including the Brahma realms and the Peak of Existence, he can smell the scents of all the gods and at the same time smell the incense burned by the gods, the scent of Hearers, the scent of the Pratyekabuddhas, the scent of the Bodhisattvas, and the scent of the Buddhas. All of these he can smell from afar and know where they are. Although he smells these fragrances, his sense of smell is not harmed and makes no mistakes. Should he wish to distinguish and explain them for others, his memory will not fail him.”

---

35.  

The Merit and Virtue of a Dharma Master

Chapter 19

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:

“This person’s nose is pure,
And within the world,
All odors, fragrant or fetid,
He can completely smell and know.

Sumana and jatika,
Tamala and chandana,
The scents of aloe-wood and cassia,
The scents of various flowers and fruits,
The scents of living beings,
The scents of men and women–
The speaker of Dharma, at a distance,
Smells them and knows where they are.

The great and mighty wheel-turning kings,
The minor wheel-turners and their sons,
Ministers and courtiers–
By their scents, he knows where they are.

The jewels worn on the body,
The jewel treasuries in the earth,
The Wheel-Turning King’s jeweled women–
Smelling their scents, he knows where they are.

The ornaments adorning people’s bodies,
Their clothing, beads,
Various kinds of perfumes–
Smelling their scents, he knows where they are.

The gods, whether walking or sitting
Or playing with their spiritual transformations–
The upholder of the Dharma Flower,
Having smelled their scents, knows them all.

The trees with their flowers and fruits,
The fragrance of clarified butter–
The one who holds the Sutra, dwelling here,
Knows the location of them all.

In the deep recesses of the mountains,
The chandana trees in bloom
And the beings dwelling therein–
Smelling their scents, he knows them all.

The living beings on Iron Ring Mountain,
In the great seas, or in the earth–
By their scents, the holder of this Sutra
Knows the location of them all.

The male and female asuras
And their retinues,
Their quarrels and their play–
By smelling their scents, he can know them.

In the wilds or ravines,
Lions, elephants, tigers and wolves,
Wild oxen, and water buffalo–
Smelling their scents, he knows where they are.

Should a woman be pregnant with a child
Whose sex has not yet been determined,
Nor is it known if it is a freak or non-human,
Smelling the scent, he can know.

By the power of his smelling,
He can know when she first conceived,
Whether the fetus is mature,
And if she will safely bear a blessed child.

By the power of his smelling,
He knows what men and women are thinking:
Their defiling desires, stupidity, and hateful thoughts.
He also knows those who cultivate goodness.

The gold, silver, and jewels
Hidden in the earth’s storehouses,
Filling copper vessels–
Smelling the scents, he knows them all.

Various kinds of beads
Whose value cannot be known–
By smelling their scent, he knows their value,
Where they came from, and where they are now.

All the flowers in the heavens,
Mandarava and manjushaka,
The parijata trees–
Smelling their scents, he can know them.

The palaces in the heavens–
Superior, middling or inferior,
Adorned with many jewels and flowers–
Smelling their scents, he can know them all.

Heavenly gardens, groves, and supreme palaces;
Towers and wondrous Dharma Halls;
The amusements to be found therein–
Smelling their scents, he can know them all.

The gods, whether listening to the Dharma
Or enjoying the pleasures of the five desires,
Coming or going, walking, sitting, or reclining–
By the scents, he can know them completely.

The garments worn by the goddesses,
Their adornments of flowers and perfume
As they ramble around for pleasure–
By their scents, he knows them all.

Proceeding thus upward,
Reaching to the Brahma heavens,
Those who enter Dhyana and those who leave it–
Smelling their scents, he knows them all.

The Heavens of Light-Sound and Pervasive Purity,
On up to the Peak of Existence,
Those just born there and those sliding down–
Smelling their scents, he knows them all.

The host of Bhikshus,
Ever vigorous in the Dharma,
Whether sitting or walking;
Reading or reciting the Sutra;
Or in the woods beneath trees,
Concentrated, sitting in Dhyana–
The one who upholds the Sutra, smelling their scents,
Knows where they are.

Bodhisattvas of solid resolve,
Whether sitting in Dhyana or reading and reciting,
Or speaking the Dharma to others–
Smelling their scents, he knows them all.

In any place the World Honored One may be,
There revered by the multitudes,
As he pities them and speaks the Dharma–
By smelling the scent, he knows this completely.

Living beings in the Buddha’s presence,
Hearing the Sutra and rejoicing,
Cultivate in accord with Dharma.
By smelling the scents, he completely knows them.

Even though he has not yet attained the Bodhisattva’s
Non-outflow Dharma-nose,
Still, the upholder of this Sutra
Will first attain a nose with such characteristics.”

“Moreover, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading, reciting, explaining it to others, or writing it out, he or she will gain twelve hundred meritorious virtues of the tongue. All things, whether good or bad tasting, savory or unsavory, bitter or astringent, when they come in contact with his tongue will change into things of superior flavor, like heavenly sweet dew. None will not be flavorful. If he lectures amidst the great assembly, his sound will be profound and wonderful, penetrating their minds and causing them all to be joyful and happy.”

“Further, all the gods and goddesses, Shakra, Brahma, and all the gods, hearing these profound, wonderful sounds of his orderly exposition, will all come to listen. All the dragons, female dragons, yakshas, female yakshas, gandharvas, female gandharvas, asuras, female asuras, garudas, female garudas, kinnaras, female kinnaras, mahoragas, and female mahoragas, in order to hear the Dharma, will draw near him and reverently make offerings to him.”

“The Bhikshus and Bhikshunis; Upasakas and Upasikas; kings, princes, ministers, and retinues; minor wheel-turning kings; and great wheel-turning kings with their seven treasures, thousands of sons, and their inner and outer retinues will all ride their palaces there to listen to the Dharma. Because this Bodhisattva skillfully speaks the Dharma, the Brahmans, laypeople, and citizens of the country will follow him for as long as he lives, serving and making offerings to him.”

“Further, the Hearers, Pratyekabuddhas, Bodhisattvas, and Buddhas will always take delight in seeing him.”

“Wherever this person is, the Buddhas are right in front of him speaking the Dharma. He is also able to receive and uphold all the Buddhadharma and to put forth the profound and wondrous Dharma-sound.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“This person’s tongue is pure
And will never taste foul flavors.
All of the food he eats
Turns into sweet dew.

Using the profound, pure, and wondrous sound,
He speaks the Dharma for the great assembly
Using causes, conditions, and analogies
To guide the minds of living beings,
Who, on hearing him, rejoice
And make superior offerings.

The gods, dragons, yakshas,
And asuras, and so forth,
All with reverent minds,
Come to hear the Dharma.

This person who speaks the Dharma,
Should he wish with a wondrous sound
To pervade three thousand worlds,
As he wishes, he will be able to do so.

Wheel-turning kings, great and minor,
Their thousands of sons and their retinues,
With palms joined and reverent minds,
Always come to hear and receive the Dharma.

The gods, dragons, yakshas,
Rakshasas and pishacas,
Also, with happy hearts,
Always delight in coming to make offerings.

The god king Brahma, King Mara,
Self-Mastery, and Great Self-Mastery,
And all the hosts of gods
Always come to where he is.

All the Buddhas and their disciples,
Hearing his sound as he speaks the Dharma,
Are ever mindful and protective,
And sometimes manifest in person.”

“Further, Ever-Vigorous, if a good man or a good woman receives and upholds this Sutra, whether reading, reciting, explaining it to others, or writing it out, he will obtain eight hundred meritorious virtues of the body. He will obtain a pure body, as pure as vaidurya, which living beings will be delighted to see, because of the purity of his body.

Living beings in the three thousand great thousand world system, whether at the time of birth or at the time of death, above or below, fair or ugly, whether born in good place or born in an evil place, will all manifest within it.

The Iron Ring Mountain, the Great Iron Ring Mountain, Meru Mountain, Mahameru Mountain, and the other mountains, and all the living beings in their midst will appear within it. Below to the Avici hells and above to the Peak of Existence, all living beings will manifest therein. If Hearers, Pratyekabuddhas, Bodhisattvas, or Buddhas speak the Dharma, they will all manifest their physical images within his body.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying:

“If a person holds the Dharma Flower,
His body will be extremely pure,
Like that of pure vaidurya,
And living beings will all take delight in seeing him.

Also, as in a pure, bright mirror
All images are seen,
The Bodhisattva, within his pure body,
Sees everything in the world.

He alone has clear perception,
For these things are not seen by other people.
Within three thousand worlds,
All the multitudes of living beings–
Gods, humans, asuras,
Hell-beings, ghosts, and animals:
All such images as these–
Appear within his body.

The palaces of the gods
Up to the Peak of Existence,
The Iron Ring and Meru
And Mahameru Mountains,
And the waters of all the great seas
All appear within his body.

The Buddhas and Hearers,
Disciples of the Buddha and Bodhisattvas,
Whether singly or in a multitude,
Speaking Dharma, all manifest.

Although he has not yet gained the non-outflow,
Wondrous body of the Dharma-nature,
Within his pure, ordinary body,
All things manifest.”

“Further, Ever-Vigorous, if a good man or a good woman, after the passing into stillness of the Thus Come One, receives and upholds this Sutra, whether reading, reciting, explaining it to others or writing it out, he will obtain twelve hundred meritorious virtues of the mind. With his pure mind, by hearing so much as a single verse or a single sentence, he will comprehend limitless, boundless meanings.

Having understood these meanings, he will then be able to expound on a single sentence or a single verse for as long as a month, four months, or up to a year. All the Dharma he speaks will accord with the meaning and purport, and none of it will contradict the Real Mark.

If he speaks on worldly texts, expounds on the principles of government, or follows an occupation to make a living, it will all accord with the proper Dharma. In the three thousand great thousand world system, all the living beings of the six destinies, their mental processes, their mental activities, the frivolous assertions in their minds, all these he completely knows. Although he has not yet gained the non-outflow wisdom, still his mind is as pure as this. All of this person’s thoughts, calculations, or pronouncements are Buddhadharma, and none are not true and real, and all have been spoken in the Sutras of former Buddhas.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“This person’s mind is pure,
Bright, sharp, and immaculate.
With this wonderful mind,
He knows superior, middle and inferior Dharmas.

If he hears but a single verse,
He comprehends limitless meanings
And speaks them in good order according to Dharma,
For a month, four months, or a year.

Inside and outside this world,
All the living beings,
Be they gods, dragons, or humans,
Yakshas, ghosts, or spirits,
All those in the six destinies,
All of their different thoughts,
The upholder of the Dharma Flower,
As a reward, knows all at once.

The countless Buddhas in the ten directions,
Adorned with the marks of a hundred blessings,
Speak the Dharma for living beings.
He hears it all and can receive and hold it.

He ponders limitless meanings
And speaks limitless Dharmas, too,
Without a mistake or omission from beginning to end,
Because he upholds the Dharma Flower.

He completely knows the marks of all Dharmas,
And recognizes their meaningful sequence.
Knowing the names and words,
He expounds on them as he understands them.

What this person says
Is all the Dharma of former Buddhas.
And because he expounds on this Dharma,
He is fearless in the assembly.

The one who upholds the Dharma Flower
Has a pure mind like this.
Although he has not yet attained to no-outflows,
He already has such marks as these.

This person, upholding the Sutra,
Dwells securely on rare ground,
And all living beings
Delight in him, cherish and revere him.

He can, with a thousand myriads of kinds
Of skillful, clever words,
Speak the Dharma in detail,
Because he upholds the Dharma Flower.”

---

36.  

Never-Slighting Bodhisattva

Chapter 20

At that time the Buddha told the Bodhisattva Mahasattva Great Strength, “You should now know that if someone reviles, abuses, or slanders a Bhikshu, Bhikshuni, Upasaka, or Upasika who upholds the Dharma Flower Sutra, he will incur great offense retribution as described above. The meritorious virtues obtained through the eyes, ears, nose, tongue, body, and mind gained by the upholder of the Sutra are also as described above.”

“Great Strength, once limitless, boundless, inconceivable asamkhyeyas of eons ago, there was a Buddha by the name of King of Awesome Sound Thus Come One, One Worthy of Offerings, One of Proper and Universal Knowledge, One Perfect in Clarity and Conduct, Well-Gone One, One Who Understands the World, Unsurpassed Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One.”

“His eon was named ‘Apart From Decay.’ His country was named ‘Great Accomplishment.’”

“In that world, the Buddha King of Awesome Sound spoke the Dharma for the gods, humans, and asuras. To those who sought to be Hearers, he spoke the Dharma of the Four Truths to take them across birth, old age, sickness, and death to ultimate Nirvana. To those who sought to be Pratyekabuddhas, he spoke the Dharma of the Twelve Causes and Conditions. For the Bodhisattvas, in order to lead them to Anuttarasamyaksambodhi, he spoke the Dharma of the Six Paramitas, which culminates in Buddha-wisdom.”

“Great Strength, the Buddha King of Awesome Sound had a life span of eons equal in number to the grains of sand in forty myriads of kotis of nayutas of Ganges Rivers.”

“His proper Dharma dwelt in the world for eons equal in number to the motes of dust in a single Jambudvipa. The Dharma Image Age dwelt in the world for eons equal in number to the motes of dust in one set of four continents. After benefiting living beings, he passed into stillness.”

“After the Proper and Image Dharma had become completely extinct, in this country yet another Buddha appeared, also by the name of King of Awesome Sound Thus Come One, One Worthy of Offerings, One of Proper and Universal Knowledge, One Perfect in Clarity and Conduct, Well Gone One, One Who Understands the World, Unsurpassed Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. In this way, in sequence, there were twenty thousand kotis of Buddhas, all of the same name.”

“When the first Thus Come One King of Awesome Sound had passed into stillness, and after the extinction of his proper Dharma, during the Dharma Image Age there were Bhikshus of overweening pride who assumed great power. At that time there was a Bhikshu-Bodhisattva by the name of Never-Slighting.”

“Great Strength, for what reason was he called Never-Slighting? Whomever this Bhikshu met, be it a Bhikshu, Bhikshuni, Upasaka, or Upasika, he would bow to them all and praise them, saying, ‘I deeply respect all of you and dare not slight you. Why? You are all practicing the Bodhisattva Path and shall attain Buddhahood.’”

“This Bhikshu did not read and recite Sutras, but specialized in making obeisance to the point that when he saw the four assemblies from afar, he would approach them, bow, and praise them, saying, ‘I dare not slight you, for you shall all become Buddhas.’”

“Within the four assemblies, there were some who grew irate, those with impure minds who reviled him with foul mouths, saying, ‘Where did this senseless Bhikshu come from, who says “I dare not slight you” and then gives us predictions, saying we shall become Buddhas? We don’t need such false predictions!’”

“In this way for many years he was scolded and reviled. But he never got angry. He always said, ‘You shall become Buddhas.’ When he said that, those people would beat him with sticks or throw stones at him. He would run off, stand at a distance, and shout out, ‘I dare not slight you, for you shall all become Buddhas!’ Because he always said that, the Bhikshus, Bhikshunis, Upasakas, and Upasikas of overweening pride gave him the name ‘Never-Slighting.’”

“When this Bhikshu’s life was coming to an end, in space he heard all of the complete twenty thousand myriad kotis of verses of the Dharma Flower Sutra previously spoken by the Buddha King of Awesome Sound. He was able to receive and uphold them all. He immediately obtained the purity of the eye and the purity of the ear, nose, tongue, body, and mind, as mentioned above. Having obtained the purity of the six senses, his life span was further increased by two million kotis of nayutas of years. He extensively spoke the Dharma Flower Sutra for others.”

“At that time the four assemblies of Bhikshus, Bhikshunis, Upasakas, and Upasikas of overweening pride who had ridiculed him and named him Never-Slighting saw that he had gained great powers of spiritual penetrations, the power of the eloquence of delight in speech, and the power of great wholesome silence. Hearing what he said, they faithfully submitted to him and followed him.

This Bodhisattva further transformed thousands of myriads of kotis of multitudes, causing them to dwell in Anuttara­samyak­sambodhi. When his life was over, he was able to encounter two thousand kotis of Buddhas, all named Brightness of Sun-Moon-Lamp. Within their Dharmas, he spoke the Dharma Flower Sutra. By means of these causes and conditions, he further encountered two thousand kotis of Buddhas, all named Cloud-like Comfort Lamp King.

Within the Dharma of those Buddhas, he received, upheld, read, recited, and spoke for others of the four assemblies this Sutra, and so obtained the purity of his ordinary eye and the purity of his ear, nose, tongue, body, and mind. He spoke the Dharma in the four assemblies with a heart free of fear.”

“Great Strength, the Bodhisattva Mahasattva Never-Slighting made offerings to as many Buddhas as these: revering, honoring, and praising them and planting the roots of goodness.”

“He later encountered a thousand myriad kotis of Buddhas, and within the Dharma of all these Buddhas, he spoke this Sutra. When his merit and virtue were realized, he became a Buddha.”

“Great Strength, what do you think? At that time, could the Bodhisattva Never-Slighting have been anyone else? He was none other than myself! Had I not in former lives received, upheld, read, and recited this Sutra and explained it to others, I would not have been able to gain Anuttara­samyak­sambodhi so quickly. Because in the presence of former Buddhas I received, upheld, read, and recited this Sutra and explained it to others, I quickly gained Anuttara­samyak­sambodhi.”

“Great Strength, because at that time the four assemblies of Bhikshus, Bhikshunis, Upasakas, and Upasikas hatefully reviled me, for two hundred kotis of eons they did not encounter a Buddha or hear the Dharma or meet the Sangha. For a thousand eons they suffered great torment in the Avici Hell. Having received their punishment, they once again encountered Never-Slighting Bodhisattva, who taught and transformed them to Anuttara­samyak­sambodhi.”

“Great Strength, what do you think? At that time could the four assemblies who constantly slighted this Bodhisattva have been anyone else? They were just Bhadrapala Bodhisattva and the five hundred Bodhisattvas in this assembly, Lion Moon and the five hundred Bhikshus, and Sugatachetana and the five hundred Upasakas, all of whom are irreversible from Anuttara­samyak­sambodhi.”

“Great Strength, you should know that the Dharma Flower Sutra greatly benefits all the Bodhisattvas Mahasattvas, causing them to arrive at Anuttara­samyak­sambodhi. Therefore all the Bodhisattvas Mahasattvas after the extinction of the Thus Come One should always receive, uphold, read, and recite this Sutra, explain it to others, and write it out.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“In the past there was a Buddha
By the name of King of Awesome Sound.
With limitless spiritual powers and wisdom,
He guided all living beings.

Gods, humans, dragons, and spirits
Made offerings to him.
After this Buddha’s passing into stillness,
When the Dharma was about to become extinct,
There was a Bodhisattva
By the name of Never-Slighting.

At that time the four assemblies were attached to the Dharma.
The Bodhisattva Never-Slighting
Would approach them
And say to them,
“I will not slight you,
For you are practicing the Way
And shall become Buddhas.”

Hearing that, they slighted him,
Slandered and reviled him,
And Never-Slighting Bodhisattva endured it all.
When his punishment was finished,
At the end of his life,
He got to hear this Sutra,
And his six sense faculties were purified.

By the power of spiritual penetrations,
His life span was increased,
And for the sake of others,
He vastly spoke this Sutra.

The multitudes who were attached to Dharma
All received this Bodhisattva’s
Teaching and successfully
Were led to dwell in the Buddha Way.

When Never-Slighting’s life ended,
He met with countless Buddhas,
And because he spoke this Sutra,
He obtained limitless blessings.

Gradually perfecting his merit and virtue,
He quickly realized the Buddha Way.
At that time Never-Slighting
Was indeed myself!

At that time the four assemblies
Were attached to the Dharma.
Hearing Never-Slighting’s words,
”You shall become Buddhas,”

By means of those causes and conditions
Were countless Buddhas encountered.
The multitude of five hundred
Bodhisattvas in this assembly
And the men and women of pure faith
Within the four assemblies
Are now in front of me,
Listening to the Dharma.

In former lives
I exhorted these people
To listen to and receive this Sutra,
Which is the foremost Dharma.

I instructed them
And led them to dwell in Nirvana,
And life after life, to receive and uphold
A Sutra such as this.

For only in millions and millions of myriads of eons,
Inconceivable in number,
Can one get to hear
The Dharma Flower Sutra.

And only in millions and millions of myriads of eons,
Inconceivable in number,
Do the Buddhas, World Honored Ones,
Happen to speak this Sutra.

Therefore, the practitioner,
After the Buddha’s extinction,
On hearing this Sutra,
Should not give rise to doubts,
But should, with a single mind,
Extensively proclaim this Sutra,
So that life after life he may meet the Buddhas
And quickly realize the Buddha Way.”

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37.  

The Spiritual Powers of the Thus Come One

Chapter 21

At that time the Bodhisattvas Mahasattvas equal in number to the motes of dust in a thousand worlds, who had welled forth out of the earth, in the presence of the Buddha, single-mindedly, with palms joined, gazed up at the Buddha and spoke to him, saying, “World Honored One, after the Buddha’s passing, in countries where there are division bodies of the Buddha, in places where he has passed into stillness, we shall extensively speak this Sutra. Why? Because we also wish to obtain this true, pure, and great Dharma; to receive, uphold, read and recite, explain, write out, and make offerings to it.”

At that time, in the presence of Manjushri and the others, limitless hundreds of thousands of myriads of kotis of Bodhisattvas Mahasattvas who had long resided in the Saha world, as well as the Bhikshus, Bhikshunis, Upasakas, Upasikas, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and so forth, the World Honored One manifested great spiritual powers.

He put forth his vast and long tongue which reached upward to the Brahma worlds. From all of his hair pores, he emitted lights of limitless, countless colors, all of which pervasively illuminated the worlds of the ten directions. In the same way, all the Buddhas seated on lion thrones beneath jeweled trees also put forth their vast and long tongues and emitted limitless lights.

When Shakyamuni Buddha and the Buddhas beneath the jeweled trees had manifested their spiritual powers for a full hundred thousand years, they withdrew their tongues.

Then they coughed and snapped their fingers, and those two sounds pervaded the Buddha worlds of the ten directions.

The earth quaked in six ways and the living beings in those worlds—the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and so forth—by means of the Buddha’s spiritual powers, all saw, in the Saha world, the limitless, boundless, hundreds of thousands of myriads of kotis of Buddhas seated on lion thrones beneath jeweled trees. They also saw Shakyamuni Buddha, together with the Thus Come One Many Jewels, seated on the lion throne within the jeweled stupa.

They further saw limitless, boundless, hundreds of thousands of myriads of kotis of Bodhisattvas Mahasattvas, as well as the four assemblies, reverently circumambulating Shakyamuni Buddha. Having seen this, they greatly rejoiced, having gained what they had never had.

Just then the gods in space called out in a loud voice: “Passing from here through limitless, boundless, hundreds of thousands of myriads of kotis of asamkhyeyas of worlds, there is a country called Saha. Within it is a Buddha named Shakyamuni who now, for the sake of all the Bodhisattvas Mahasattvas, proclaims a Great Vehicle Sutra by the name of the Wonderful Dharma Lotus Flower, a Dharma for teaching Bodhisattvas, of whom the Buddha is protective and mindful. You should all rejoice deep within your hearts, bow, and make offerings to Shakyamuni Buddha.”

Hearing this sound in space, all the living beings placed their palms together, faced the Saha world, and said, “Namo Shakyamuni Buddha! Namo Shakyamuni Buddha!”

And then from afar, they scattered all kinds of flowers, incense, beads, banners, canopies, ornaments for the body, and precious and rare objects on the Saha world. The objects they scattered came from the ten directions like clouds gathering, and turned into jeweled canopies, completely covering the Buddhas in that region.

Then the worlds of the ten directions interpenetrated without obstruction, as if they were one Buddhaland.

At that time the Buddha told Superior Conduct and all the great assembly of Bodhisattvas, “The spiritual power of all the Buddhas is limitless, boundless, and inconceivable like this. If, using these spiritual powers, I were to speak of the meritorious virtues of this Sutra for limitless, boundless, hundreds of thousands of myriads of kotis of asamkhyeya eons by way of entrustment, I could not finish.”

“In general, all the Dharmas of the Thus Come One, all the sovereign spiritual powers of the Thus Come One, all the secret storehouses of the Thus Come One, all the extremely profound deeds of the Thus Come One are all proclaimed and revealed in this Sutra.”

“Therefore, all of you, after the passing of the Thus Come One, should with a single mind receive, uphold, read, recite, and explain it, write it out, and cultivate it as spoken. Those who receive, uphold, read, recite, explain, write out, and cultivate it as spoken, in whatever land they may be, in a place where the Sutra is kept, whether in a garden, in a forest, or beneath a tree; in a Sangha dwelling; in the dwelling of the white-robed; in a palace or hall; or in the mountains, valleys, or wilderness—in all of these places they should build a stupa and make offerings.”

“For what reason? You should know that this place is a Way-place wherein all Buddhas gain Anuttarasamyaksambodhi, wherein all Buddhas turn the Dharma-wheel, and wherein all Buddhas enter Nirvana.”

At that time the World Honored One, wishing to restate this meaning, spoke verses, saying,

“The Buddhas, ones who save the world,
Dwelling in great spiritual penetrations,
In order to delight living beings,
Manifest limitless spiritual powers.

Their tongues reach to the Brahma Heavens,
Their bodies emit countless lights.
They make appear these rare events
For the sake of those who seek the Buddha Way.

The sounds made when the Buddhas cough
And the sounds made when they snap their fingers
Are heard throughout the lands of the ten directions
As the earth quakes in six ways.

Since after the Buddha’s passing
One can uphold this Sutra,
All Buddhas rejoice
And display limitless spiritual powers.

In order to bequeath this Sutra,
He praises those who receive and hold it.
Doing so throughout limitless eons,
Still he cannot finish.

The merit and virtue of these people
Is boundless and infinite,
Like space in the ten directions,
Without any boundary.

Those who can uphold this Sutra
Have already seen me
And also seen the Buddha Many Jewels
And all of the division-bodies.

They also see me on this day
Teaching and transforming the Bodhisattvas.
Those who can uphold this Sutra
Cause me and my division-bodies
And the previous Buddha, Many Jewels,
To all rejoice.

They shall also see and make offerings
To the Buddhas of the ten directions—in the present,
The past, and the future—
Causing them to rejoice as well.

The secret and essential Dharma obtained
By the Buddhas seated in their Way-places
Will also be gained before too long
By those who can uphold this Sutra.

Those who can uphold this Sutra
Will take delight in speaking, without end,
The meaning of the Dharmas,
Their names and expressions,
Like the wind blowing through space,
Without obstacle.

After the Thus Come One’s passing,
They will understand the Sutras spoken by the Buddha,
The causes and conditions in sequence,
And speak them truly, according with their meanings.

Like the light of the sun and moon
Dispelling all darkness,
These people walk through the world
Dispersing the darkness of living beings,
Teaching limitless Bodhisattvas
Ultimately to dwell in the One Vehicle.

Therefore, those with wisdom,
Hearing the advantages of this merit and virtue,
Should, after my passing,
Receive and uphold this Sutra.
These people most certainly and without a doubt
Will attain the Buddha Way.”

---

38.  

The Entrustment

Chapter 22

At that time Shakyamuni Buddha rose from his Dharma seat and manifested great spiritual power. With his right hand he patted the crowns of limitless Bodhisattvas Mahasattvas and said, “Throughout limitless hundreds of thousands of myriads of kotis of asamkhyeyas of eons, I have cultivated and practiced the rare Dharmas of Anuttarasamyak­sambodhi. I now entrust them to all of you. You should, with a single mind, propagate this Dharma, causing it to spread and grow extensively.”

“In this way he patted the Bodhisattvas Mahasattvas on the crown three times, saying, “Throughout limitless hundreds of thousands of myriads of kotis of asamkhyeyas of eons, I have cultivated and practiced the rare Dharmas of Anuttara­samyak­sambodhi. I now entrust them to all of you. You should receive, uphold, read, recite, and vastly proclaim this Dharma, causing all living beings to hear and understand it.”

“For what reason? The Thus Come One is greatly kind and compassionate, without stinginess and without fear. He is able to give living beings the wisdom of the Buddha, the wisdom of the Thus Come One, and spontaneous wisdom. The Thus Come One is a great giving host to all living beings. You should all accordingly study the Dharmas of the Thus Come One and never be stingy.”

“In the future, if there is a good man or a good woman who believes in the Thus Come One’s wisdom, you should expound the Dharma Flower Sutra to that person, causing the person to hear and understand and obtain the Buddha’s wisdom. If there are living beings who do not believe or accept it, you should instruct them with another of the profound Dharmas of the Thus Come One, benefiting them and causing them to rejoice. If you can do this, you will have already repaid the kindness of the Buddhas.”

When the Bodhisattvas Mahasattvas heard the Buddha’s words, profuse joy permeated their bodies. With increasing reverence, they bowed their heads, placed their palms together, faced the Buddha, and said in unison, “We shall reverently carry out the World Honored One’s command. Yes, World Honored One, pray do not be concerned about this.” The assembly of Bodhisattvas Mahasattvas spoke in this way three times, saying, “We shall reverently carry out the Buddha’s command. Yes, World Honored One, pray do not be concerned about this.”

At that time Shakyamuni Buddha sent the division-body Buddhas of the ten directions back to their own lands, saying, “Peace to all of you Buddhas. Let the stupa of the Buddha Many-Jewels be again as it was.”

As he said this, the limitless division-body Buddhas of the ten directions, seated on lion thrones beneath jeweled trees; the Buddha Many-Jewels; Superior Conduct and the limitless asamkhyeyas of Bodhisattvas in the great assembly; Shariputra and the other Hearers; as well as the fourfold assembly and all those in the world—the gods, humans, asuras, and so forth—hearing what the Buddha words, all rejoiced exceedingly.

---

39.  

The Former Deeds of Medicine King Bodhisattva

Chapter 23

At that time the Bodhisattva Constellation-King-Flower spoke to the Buddha saying, “World Honored One, how is it that the Bodhisattva Medicine King roams throughout the Saha world? World Honored One, Medicine King Bodhisattva has undertaken so many hundreds of thousands of myriads of kotis of nayutas of bitter practices, so difficult to practice.”

“It would be excellent, World Honored One, if you would please explain a bit. All the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and so forth, and the Bodhisattvas who have come from other lands, as well as the assembly of Hearers, on hearing it, will rejoice.”

The Buddha then told the Bodhisattva Constellation-King-Flower “Once, as many eons ago as there are grains of sand in limitless Ganges rivers, there was a Buddha by the name of Virtue Pure and Bright Like the Sun and Moon, Thus Come One, One Worthy of Offerings, One of Right and Universal Knowledge, One Perfect in Clarity and Conduct, Well-Gone One Who Understands the World, Unsurpassed Lord, Regulating Hero, Teacher of Humans and Gods, Buddha, World Honored One.

That Buddha had eighty kotis of great Bodhisattvas, Mahasattvas, and a great assembly of Hearers equal in number to the sand grains in seventy-two Ganges Rivers. His life span as a Buddha was forty-two thousand eons. The life spans of the Bodhisattvas were the same. In his country there were no women, hell-beings, hungry ghosts, animals, or asuras, and so forth, and also no difficulties.

The ground was as level as the palm of one’s hand, made of Vaidurya, adorned with jeweled trees, covered with jeweled nets, and hung with beautiful banners. It was surrounded everywhere with precious vases and censers. There were terraces made of the seven gems, one terrace for each tree, the trees being separated from the terraces by a distance of an arrow’s flight. Beneath each tree sat Bodhisattvas and Hearers. Upon each of the terraces were hundreds of kotis of gods playing heavenly music and singing praises to the Buddha as an offering.”

At that time, that Buddha, for the sake of the Bodhisattva All Beings Delight in Seeing, as well as for the host of Bodhisattvas and the host of Hearers, spoke The Dharma Flower Sutra.

The Bodhisattva All Beings Delight in Seeing enjoyed practicing ascetic practices. Within the Dharma of the Buddha Virtue Pure and Bright Like the Sun and Moon, he applied himself with vigor, single-mindedly seeking Buddhahood for a full twelve thousand years. He then obtained the samadhi of the manifestation of all physical forms.

Having obtained this samadhi, his heart rejoiced greatly and he immediately thought, “I have obtained the samadhi of the manifestation of all physical forms. This is through the power of having heard The Dharma Flower Sutra. I should now make an offering to the Buddha Virtue Pure and Bright Like the Sun and Moon, and to The Dharma Flower Sutra.”

He then entered that samadhi and as an offering to the Buddha, he rained down mandarava flowers and mahamandarava flowers from space. Finely ground, hard, black chandana also filled the sky and descended like clouds. And there rained the incense of ‘this shore’ chandana, six karshas of which are worth the entire Saha world, as an offering to the Buddha.

Having made this offering, he arose from samadhi. He thought to himself, “Although by means of spiritual powers I have made this offering to the Buddha, it is not as good as offering my body.” He then swallowed incense of many kinds, chandana, kunduruka, turushka, prikka, aloeswood, and resin incense. He also drank the oil of champaka and other flowers, for a full twelve hundred years. He smeared himself with fragrant oil, and in the presence of the Buddha Virtue Pure and Bright Like the Sun and Moon, he wrapped himself in heavenly jeweled robes and poured fragrant oil over himself. Then by means of spiritual penetration power and vows, he burned his own body. The light shone everywhere throughout worlds in number to the grains of sand in eighty kotis of Ganges Rivers.

Within them all, the Buddhas simultaneously praised him, saying, “Good indeed! Good indeed! Good man, this is true vigor. This is called a true Dharma offering to the Thus Come One. Offerings of flowers, incense, beads, burning incense, ground incense, paste incense, heavenly cloth, banners, canopies, ‘this shore’ chandana incense, and all such offerings of various kinds, cannot come up to it. If one gave away one’s countries, cities, wives and children, that also could not match it. Good man, this is called foremost giving. Among all gifts, it is the most honored and most supreme, because it is an offering of the Dharma to the Thus Come Ones.” Having uttered these words, they became silent.

His body burned for twelve hundred years, after which time it was consumed.

When the Bodhisattva All Beings Delight in Seeing had made this Dharma offering and his life had come to an end, he was born again. In the country of the Buddha Virtue Pure and Bright Like the Sun and Moon, in the household of the King Pure Virtue, he was born suddenly by transformation, seated in full lotus.

He immediately spoke this verse to his father:

“Your majesty, you should now know:
I, cultivating in that place,
All at once attained
The samadhi of the manifestation of all forms.

Diligently practicing great vigor,
I renounced the body I cherished,
As an offering to the World Honored One,
In order to seek supreme wisdom.”

Having spoken this verse, he said to his father, “The Buddha Virtue Pure and Bright Like the Sun and Moon is still present from of old. Formerly, after making an offering to that Buddha, I gained the dharani of understanding the speech of all living beings. I further heard The Dharma Flower Sutra with its eight hundred thousand myriads of kotis of nayutas of kankaras, vivaras, akshobhyas and so forth of verses. Great King, I should now return and make offerings to this Buddha.”

Just then he sat on a platform made of the seven treasures, rose up into space to the height of seven tala trees, went into the Buddha’s presence, bowed with his head at the Buddha’s feet, placed his ten fingers together, and spoke this verse in praise of the Buddha:

“How amazing and rare the countenance,
With its light shining in ten directions!
I formerly made offerings
To you to whom I now behold once again.”

When the Bodhisattva All Beings Delight in Seeing had spoken this verse, he then spoke to the Buddha saying, “World Honored One! World Honored One! You are still in the world!”

The Buddha Virtue Pure and Bright Like the Sun and Moon told the Bodhisattva All Beings Delight in Seeing, “Good man, the time of my Parinirvana has arrived. The time for my passing into stillness has arrived. You can arrange my couch, for tonight I shall enter Parinirvana.”

He further commanded the Bodhisattva All Beings Delight in Seeing, “Good man, I entrust you, all the Bodhisattvas and great disciples, with the Buddhadharma, and also with the Dharma of Anuttarasamyaksambodhi. I also entrust to you the worlds of the seven treasures throughout the three thousand great thousand world systems, with their jeweled trees, jeweled terraces, and gods in waiting. After mypassing into stillness, I also entrust you with all my sharira. You should distribute them and vastly make offerings to them. You should build several thousand stupas.”

In this way, the Buddha Virtue Pure and Bright Like the Sun and Moon having commanded the Bodhisattva All Beings Delight in Seeing, in the last watch of the night entered Nirvana.

Seeing the Buddha pass intostillness, the Bodhisattva was sorely grieved and longed for the Buddha. He then built a pyre of ‘this shore’ chandana incense as an offering to that Buddha’s body, and set it on fire . When the fire had consumed itself, he collected the sharira, made eighty-four thousand jeweled urns and built eighty-four thousand stupas, three worlds in height, adorned with poles, from which hung banners, canopies, and many jeweled bells.

The Bodhisattva All Beings Delight in Seeing then further thought to himself, “Although I have made this offering, my heart is not yet satisfied. I should now make further offerings to the sharira.”

He then spoke to the Bodhisattvas and great disciples, to the gods, the dragons, the yakshas, and so forth in the great assembly, saying, “All of you pay attention, and bring your thoughts to one, for I am now going to make offerings to the sharira of the Buddha Virtue Pure and Bright Like the Sun and Moon.”

Having said that, in front of the eighty-four thousand stupas, as an offering he burned his arms, with their adornments of a hundred blessings, for seventy-two thousand years thereby causing countless multitudes of hosts seeking to be Hearers, and limitless asamkheyas of people to bring forth the resolve for Anuttarasamyaksambodhi, and enabling them to dwell in the samadhi of the manifestation of all physical forms.

At that time all the Bodhisattvas, gods, humans, asuras and so forth, seeing him without arms, were smitten with grief and said, “The Bodhisattva All Beings Delight in Seeing is our teacher. He has taught and transformed us, and now his arms are burnt off and his body deformed.”

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40.  

The Former Deeds of Medicine King Bodhisattva

Chapter 23

Then the Bodhisattva All Beings Delight in Seeing made this vow amidst the great assembly, saying, “Having renounced both of my arms, I should certainly attain the Buddha’s golden colored body. If this is true and not false, both of my arms should now be restored to as they were before.”

After he had made this vow, his arms were spontaneously restored. This came about through the purity and depth of this Bodhisattva’s blessings, virtue, and wisdom.

The three thousand great thousand world system then quaked in six ways. The heavens rained down jeweled flowers and all the humans and gods gained what they had never had before.

The Buddha told the Bodhisattva Constellation-King-Flower, “What do you think? Was the Bodhisattva All Beings Delight in Seeing anyone else? He was just the present Medicine King Bodhisattva. Gifts of his body, such as this one, number in the limitless hundreds of thousands of myriads of kotis of nayutas.”

“Constellation-King-Flower! If a person who brings forth the resolve desiring to obtain Anuttarasamyaksambodhi can burn off a finger or a toe as an offering to a Buddha stupa, his offering will surpass that of one who uses as offerings countries, cities, wives and children or even the three thousand great thousand worlds with their mountains, forests, rivers, ponds and precious objects.”

“If further, a person filled the three thousand great thousand world system with the seven treasures and offered it to the Buddha, to the great Bodhisattvas, Pratyekabuddhas, and Arhats, the merit and virtue that person would obtain would not be equal to that of one who receives and upholds even a single four-line verse of The Dharma Flower Sutra, for the latter’s blessings are greater by far.”

“Constellation-King-Flower! Just as, for example, among all the streams, rivers, and bodies of water, the ocean is foremost, so too, among all the Sutras spoken by the Thus Come One, The Dharma Flower Sutra is the deepest and greatest.”

“Further, just as among Earth Mountain, Black Mountain, the Lesser Iron Ring Mountain, the Greater Iron Ring Mountain, the Ten Jeweled Mountains, and the entire multitude of mountains, Mount Sumeru is foremost, so too, among all the Sutras, The Dharma Flower Sutra is the most supreme.”

“Further, just as among the stars, the Moon God is foremost, so, too, among the thousands of myriads of kotis of kinds of Sutra Dharmas, The Dharma Flower Sutra shines the brightest.”

“Further, just as the Sun God can disperse all darkness, so, too, this Sutra can disperse all the darkness of unwholesomeness.”

“Further, just as among the minor kinds, the Wheel-Turning Sage King is foremost, so, too, among the Sutras, this Sutra is the most honored.”

“Further, just as in the Heaven of the Thirty-three, Lord Shakra is king, so, too, among the Sutras, this Sutra is king.”

“Further, just as the great Brahma God is the father of all living beings, so, too, is this Sutra the father of all the worthy sages, those studying, those beyond study, as well as those who have brought forth the Bodhisattva mind.”

“Further, just as among the common people, the Shrotaapana, Sakridagamin, Anagamin, Arhat and Pratyekabuddha are foremost, so, too, among all Sutra Dharmas whether spoken by the Thus Come Ones, by the Bodhisattvas, or by Hearers, this Sutra is foremost.”

“One who can receive and uphold this Sutra, in the same way, is foremost among all living beings.”

“Just as, among all the Hearers and Pratyekabuddhas, the Bodhisattva is foremost, so, too, among all the Sutra Dharmas, this Sutra is foremost.”

“Just as the Buddha is the king of all Dharmas, so, too, is this Sutra the king of all Sutras.”

“Constellation-King-Flower! This Sutra can save all living beings. This Sutra can lead all living beings to separate from suffering and distress. This Sutra can greatly benefit all living beings, fulfilling their vows. Just as a clear, refreshing pool can quench the thirst of all; as a cold person finds fire; as a naked person finds clothing; as a merchant finds customers; as a child finds its mother; as a passenger finds a boat; as a sick person finds a doctor; as one in a dark place finds a lamp; as a poor person finds a jewel; as the people find a king; as a trader finds the sea; as a torch dispels darkness– The Dharma Flower Sutra, in the same way, can cause living beings to leave all suffering, all sicknesses and pain, it can untie all the bonds of birth and death.”

“If a person hears The Dharma Flower Sutra, writes it out himself or employs others to write it out, the limits of the merit and virtue he shall obtain cannot be calculated even by means of the Buddha’s wisdom.”

“If a person writes out this Sutra and makes offerings to it of flowers, incense, beads, burning incense, powdered incense, paste incense, banners and canopies, clothing and lamps of various kinds such as butter lamps, oil lamps, and fragrant oil lamps, lamps of champaka oil, lamps of sumana oil, lamps of patala oil, lamps of varshika oil, and lamps of navamalika oil, the merit and virtue obtained is also limitless.”

“Constellation-King-Flower, if a person hears this chapter of “The Past Deeds of Medicine King Bodhisattva”, he will also obtain limitless, boundless merit and virtue. If a woman hears this chapter, “The Past Deeds of Medicine King Bodhisattva” and is able to receive and uphold it, after quitting this woman’s body, she will not undergo one again. If, after the passing of the Thus Come One, in the last five hundred years, there is a woman who, hearing this Sutra, can cultivate according to its teachings, at the end of her present life, she will go straight to the blissful world of the Buddha Amitayus where she is surrounded by great Bodhisattvas.

Born from a lotus flower, seated on a jeweled seat, this person will never again to be tormented by desire, tormented by hate and stupidity, or tormented by the filth of arrogance and jealousy. He will obtain the Bodhisattva’s spiritual penetrations and the patience with the non-production of Dharmas. Having obtained this patience, his eye will be pure. By means of this pure eye, he will see Buddhas, Thus Come Ones, equal in number to the grains of sand in seven million two thousands kotis of nayutas of Ganges Rivers.”

“At that time all the Buddhas will praise this person from afar saying, ‘Good indeed, good indeed! Good man, that within the Dharma of Shakyamuni Buddha you can receive, uphold, read, recite, ponder this Sutra, and speak it for others. The merit and virtue you obtain is limitless and boundless. Fire cannot burn it. Water cannot flood it. Your merit and virtue is such that, if a thousand Buddhas spoke of it together, they could not exhaust it.’”

“‘You have already been able to destroy the thieves of Mara, to ruin the troops of birth and death, and to demolish all remaining enemies.’”

“‘Good man, a hundred thousand Buddhas, with their power of spiritual penetrations, all protect you. In all the world with its gods and humans, there is none like you with the exception of the Thus Come One. The Hearers and Pratyekabuddhas, and even the Bodhisattvas, cannot equal you in wisdom and Dhyana concentration.’”

“Constellation-King-Flower, such is the power of the merit and virtue and wisdom accomplished by this Bodhisattva.”

“If a person hears this chapter “The Past Deeds of Medicine King Bodhisattva”, and rejoices in accord, praising its goodness, that person’smouth in his present life will always emit the fragrance of a blue lotus. The pores of his body will always emit the perfume of ox-head chandana. The merit and virtue he obtains will be as described above.”

“Therefore, Constellation-King-Flower, I entrust to you this Chapter, “The Past Deeds of Medicine King Bodhisattva”. After my passing, in the last five hundred years, propagate it extensively in Jambudvipa. Do no let it become extinct, thereby allowing evil demons, demonic denizens, all the heavenly dragons, yakshas, kumbhandas and so forth to get their way.”

“Constellation-King-Flower, you should use the power of spiritual penetrations to protect this Sutra. Why? Because this Sutra is good medicine for the sicknesses of those in Jambudvipa. If a sick person gets to hear this Sutra, his sickness will be cured immediately. He will not grow old or die.”

“Constellation-King-Flower, if you see a person who receives and upholds this Sutra, you should scatter blue lotuses filled with powdered incense over him as an offering. Having done that, you should reflect: ‘Before long, this person will certainly lay out a grass mat, sit in the Way-place, vanquish the troops of Mara, blow the Dharma conch, strike the great Dharma drum, and save all living beings from the sea of old age, sickness, and death. Therefore, when those who seek the Buddha Path see one who receives and upholds this Sutra, they should bring forth a reverent heart in this way.”

When this chapter “The Past Deeds of Medicine King Bodhisattva” was spoken, eighty-four thousand Bodhisattvas obtained the Dharani of understanding the speech of all living beings.

From within the jeweled stupa, the Thus Come One Many Jewels praised Constellation-King-Flower Bodhisattva saying, “Good indeed, good indeed, Constellation-King-Flower! You have accomplished such inconceivable merit and virtue that you are able to question Shakyamuni Buddha about matters such as these and to benefit limitless living beings.”

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41.  

The Bodhisattva Wondrous Sound

Chapter 24

At that time Shakyamuni Buddha emitted a light from his flesh cowl, the mark of a great person, and a radiance issued forth from the white hair-mark between his eyebrows, everywhere illumining Buddha worlds to the east equal in number to the grains of sand in one hundred and eight myriads of kotis of nayutas of Ganges Rivers.

Beyond these, there was a world by the name of Adorned with Pure Light. In that world was a Buddha by the name of Wisdom of Pure Flower Constellation King Thus Come One, One Worthy of Offerings, One of Right and Universal Knowledge, One Whose Clarity and Conduct Are Complete, Well-Gone One Who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, World Honored One. He was reverently surrounded by a great multitude of limitless, boundless Bodhisattvas to whom he was speaking the Dharma.

The light that issued forth from Shakyamuni Buddha’s white hair-mark universally illumined that country.

At that time in the country Adorned with All Pure Light, there was a Bodhisattva by the name of Wondrous Sound, who had, for a long time, planted the roots of virtue by making offerings and drawing near to limitless hundreds of thousands of myriads of kotis of Buddhas and had completely accomplished profound wisdom.

He had obtained the Samadhi of the Wonderful Banner Mark, the Samadhi of the Dharma Flower, the Samadhi of Pure Virtue, the Samadhi of the Playfulness of Constellation King, the Samadhi of No Affinity, the Samadhi of the Seal of Wisdom, the Samadhi of Understanding the Speech of all Living Beings, the Samadhi of the Accumulation of All Merit and Virtue, the Samadhi of Purity, the Samadhi of Playful Roaming of Spiritual Penetrations, the Samadhi of the Wisdom Torch, the Samadhi of Royal Splendor, the Samadhi of Pure Light, the Samadhi of the Pure Treasury, the Samadhi of Difference, and the Samadhi of Sun-Revolution.

He obtained such great samadhis as these, equal in number to the grains of sand in a hundred thousand myriad kotis of Ganges Rivers.

When Shakyamuni Buddha’s light illumined his body, he immediately spoke to the Buddha Wisdom of Pure Flower Constellation King, saying, “World Honored One, I should go to the Saha world to bow to, draw near to, and make offerings to Shakyamuni Buddha, and to see the Dharma Prince Bodhisattva Manjushri, the Bodhisattva Medicine King, the Bodhisattva Courageous Giving, the Bodhisattva Constellation King Flower, the Bodhisattva Mind of Superior Practice, the Bodhisattva King of Adornment, and the Bodhisattva Medicine Superior.”

At that time the Buddha Wisdom of Pure Flower Constellation King told the Bodhisattva Wondrous Sound, “You should not look lightly upon that country or think of it as inferior. Good man, the Saha world is uneven, its earth, stones, and mountains are filled with filth and evil. The Buddha’s body is lowly and small. The Bodhisattvas are also small in shape. Your body is forty-two thousand yojanas in height. My body is six hundred and eighty myriad yojanas in height. Your body is superb and upright, with a hundred thousand myriad blessings and fine and subtle light. Therefore if you go, do not look lightly upon that country, its Buddha, Bodhisattvas, or lands.”

The Bodhisattva Wondrous Sound said to the Buddha, “World Honored One, I shall now go to the Saha world, and this is all through the power of the Thus Come One; the playful roaming spiritual penetrations of the Thus Come One; and the adornments of merit, virtue, and wisdom of the Thus Come One.”

Then the Bodhisattva Wondrous Sound, without rising from his seat, his body motionless, entered samadhi. With the power of samadhi he went to Mount Gridhrakuta, not far from the Dharma seat. He then created by transformation eighty-four thousand jeweled lotuses, their stems of Jambunada gold, their leaves of silver, their pistils of vajra, and their sepals of kumshuka jewels.

The Dharma Prince Manjushri, seeing the lotuses, asked the Buddha, “World Honored One, what is the reason for this portent, these several thousands of myriads of lotuses, their stems of Jambunada gold, their leaves of silver, their pistils of vajra and their sepals of kumshuka?”

At that time Shakyamuni Buddha told Manjushri, “The Bodhisattva Mahasattva Wondrous Sound, surrounded by eighty-four thousand Bodhisattvas, wishes to come from the country of the Buddha Wisdom of Pure Light Constellation King to this Saha world to make offerings, draw near to, and bow to me. He also wishes to make offerings and listen to the Dharma Flower Sutra.”

Manjushri said to the Buddha, “World Honored One, what good roots have this Bodhisattva planted, what merit and virtue has he cultivated that he can have this great power of spiritual penetrations? What samadhi has he practiced? I pray that you will tell us the name of this samadhi. We, too wish to cultivate it diligently, for by practicing this samadhi we will be able to see this Bodhisattva, his appearance, size, and awesome manner, and his comings and goings. We only pray that the World Honored One will, by means of the power of spiritual penetrations, let us see that Bodhisattva when he comes.”

At that time Shakyamuni Buddha told Manjushri, “The Thus Come One Many Jewels who passed into stillness long ago shall, for your sakes, manifest these signs.”

The Buddha Many Jewels then said to the Bodhisattva, “Good man, come here! The Dharma Prince Manjushri wishes to see you in person.”

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42.  

The Bodhisattva Wondrous Sound

Chapter 24

The Bodhisattva Wondrous Sound then disappeared from his own country, and together with eighty-four thousand Bodhisattvas, set out on his way. The countries they passed through quaked in six ways, and all rained down lotuses made of the seven treasures, while a hundred thousand kinds of heavenly music played spontaneously.

The Bodhisattva’s eyes were like the broad, large petals of a blue lotus. A hundred thousand myriad moons combined would not surpass the awesome beauty of his facial features. His body was the color of gold, adorned with limitless hundreds of thousands of meritorious virtues. The light of his awesome virtue blazed with brilliant splendor, and his marks were all perfect. His body was as solid as that of Narayana. He entered a terrace made of the seven treasures and rose up into space to the height of seven tala trees. With Bodhisattvas reverently circumambulating him, he came to Mount Gridhrakuta in the Saha world.

Having arrived, he stepped down from the terrace of seven treasures. Taking a necklace of beads, its value in the hundreds of thousands, he went before Shakyamuni Buddha, bowed with his head at the Buddha’s feet, offered up the necklace and said to the Buddha, “World Honored One, the Buddha Wisdom of Pure Flower Constellation King inquires after the World Honored One.

Are you free from sickness and worry? Are you energetic in your comings and goings? Is your practice peaceful and happy? Are the four elements in harmony? Are you enduring the affairs of the world? Are living beings easy to save, without much greed, hatred, stupidity, jealousy, stinginess, or arrogance? None are not filial in their behavior toward their parents, are they, or disrespectful toward Shramanas, deviant in their views, unwholesome in their thoughts, or not in control of the five emotions? World Honored One, have living beings been able to conquer the hateful demons? Has the long since passed Thus Come One Many Jewels, within the jeweled Stupa , come to hear the Dharma?”

“He also wishes to inquire as to whether the Thus Come One Many Jewels is peaceful and secure, free from worry, and long abiding in the world ‘Worthy of Being Endured.’”

“World Honored One, we now wish to see the Buddha Many Jewels. We only pray that the World Honored One will allow us to see him.”

Shakyamuni Buddha told the Buddha Many Jewels, “The Bodhisattva Wondrous Sound wishes to see you.”

The Buddha Many Jewels spoke to Wondrous Sound, saying, “Good indeed! Good indeed! That in order to make offerings to Shakyamuni Buddha and to hear the Dharma Flower Sutra, as well as to see Manjushri and the others, you have come here.”

The Bodhisattva Flower Virtue then spoke to the Buddha, saying, “World Honored One, what good roots has the Bodhisattva Wondrous Sound planted, and what meritorious virtues has he cultivated that he has these spiritual powers?”

The Buddha told the Bodhisattva Flower Virtue, “In the past there was a Buddha by the name of Clouds and Thunder Sound King, Thus Come One, Arhat, Samyaksambuddha. His country was called Manifesting All Worlds. His eon was named Delightful to See. For twelve thousand years, the Bodhisattva Wondrous Sound made offerings to the Buddha Clouds and Thunder Sound King of a hundred thousand kinds of music. He also offered up eighty-four thousand bowls made of the seven treasures. As a result of these deeds, he has been born in the country of the Buddha Wisdom of Pure Flower Constellation King and now possesses these spiritual powers.”

“Flower Virtue, what do you think? Could the Bodhisattva Wondrous Sound who made offerings of music and jeweled vessels to the Buddha Clouds and Thunder Sound King have been anyone else? He was just this Bodhisattva Mahasattva Wondrous Sound.”

“Flower Virtue! The Bodhisattva Wondrous Sound has in the past made offerings and drawn near to limitless Buddhas, for a long time planting the roots of virtue and encountering hundreds of thousands of myriads of kotis of nayutas of Buddhas equal in number to the sands of the Ganges.”

“Flower Virtue, you see merely the body of the Bodhisattva Wondrous Sound as it appears here. However, this Bodhisattva manifests all kinds of bodies and speaks this Sutra in many places for living beings.”

“He may manifest in the body of a Brahma King; he may manifest in the body of Shakra; he may manifest in the body of the God of Sovereignty; he may manifest in the body of the God of Great Sovereignty; he may manifest in the body of a great heavenly general; he may manifest in the body of the heavenly king Vaishravana; he may manifest in the body of a wheel-turning sage king; he may manifest in the body of a minor king; he may manifest in the body of an elder; he may manifest in the body of a layperson; he may manifest in the body of a minister of state; he may manifest in the body of a Brahman; he may manifest in the body of a Bhikshu, Bhikshuni, Upasaka, or Upasika; he may manifest in the body of an elder’s wife or a layperson’s wife; he may manifest in the body of a minister’s wife; he may manifest in the body of a Brahman’s wife; he may manifest in the body of a young boy or a young girl. He may manifest in the body of a god, dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, a human, or a non-human and speak this Sutra.”

“He can rescue all in the hells, the hungry ghosts, and the animals, as well as those in difficulty. He can even transform himself into a woman of the king’s inner court and speak this Sutra.”

“Flower Virtue, the Bodhisattva Wondrous Sound can rescue all living beings in the Saha world. The Bodhisattva Wondrous Sound can, in this way, transform into all these different kinds of bodies and speak this Sutra for living beings in the Saha world and still lose nothing of his spiritual penetrations, transformations, and wisdom.”

“This Bodhisattva’s wisdom shines brightly upon the Saha world, causing living beings to each gain understanding. In worlds like Ganges’ sands throughout the ten directions, he does the same.”

“To those who must be crossed over by the form of a Hearer, he manifests in the form of a Hearer and speaks the Dharma for them.”

“To those who must be crossed over by the form of a Pratyekabuddha, he manifests in the form of a Pratyekabuddha and speaks the Dharma for them.”

“To those who must be crossed over by the form of a Bodhisattva, he manifests in the form of a Bodhisattva and speaks the Dharma for them.”

“To those who must be crossed over by the form of Buddha, he manifests in the form of a Buddha and speaks the Dharma for them. In this way he manifests in all manner of forms to cross them over in the appropriate manner, even to the point of manifesting entering stillness to those who must be crossed over by manifesting entering stillness.”

“Flower Virtue, such is the great power of the spiritual penetrations and wisdom of the Bodhisattva Mahasattva Wondrous Sound.”

At that time the Bodhisattva Flower Virtue said to the Buddha, “World Honored One, the Bodhisattva Wondrous Sound has deeply planted the roots of goodness. World Honored One, in what samadhi does this Bodhisattva dwell that he is able in this way to transform himself and save living beings?”

The Buddha told the Bodhisattva Flower Virtue, “Good man, this samadhi is called the Manifestation of All Physical Forms. The Bodhisattva Wondrous Sound, dwelling in this samadhi, can in this way benefit limitless living beings.”

When this chapter on the Bodhisattva Wondrous Sound had been spoken, those who had accompanied the Bodhisattva Wondrous Sound, eighty-four thousand in all, all obtained the samadhi of the Manifestation of All Physical Forms. Limitless Bodhisattvas in the Saha world also gained this samadhi, as well as the dharani.

At that time the Bodhisattva Mahasattva Wondrous Sound, having made offerings to Shakyamuni Buddha and to the Stupa of the Buddha Many Jewels, returned to his own country. The countries he passed through quaked in six ways, precious lotus flowers rained down, and hundreds of thousands of myriads of kotis of kinds of music played.

When he arrived at his own country, surrounded by the eighty-four thousand Bodhisattvas, he went before the Buddha Wisdom of Pure Flower Constellation King and said, “World Honored One, I have been to the Saha world where I benefited living beings. I saw Shakyamuni Buddha and the Stupa of Many Jewels Buddha, bowed, and made offerings to them. I also saw the Bodhisattva Manjushri, the Dharma Prince, as well as the Bodhisattva Medicine King, the Bodhisattva Who Has Gained the Power of Diligent Vigor, the Bodhisattva Courageous Giving, and others, and enabled eighty-four thousand Bodhisattvas to obtain the samadhi of the Manifestation of All Physical Forms.”

When this chapter on the comings and goings of the Bodhisattva Wondrous Sound had been spoken, forty-two thousand gods obtained the patience with the non-production of Dharmas. The Bodhisattva Flower Virtue obtained the Dharma Flower Samadhi.

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43.  

The Universal Door Of Guanshiyin Bodhisattva
(The Bodhisattva Who Contemplates The Sounds Of The World)
(The Avalokitesvara Bodhisattva Chapter)
Chapter 25

At that time, Inexhaustible Intention Bodhisattva rose from his seat, uncovered his right shoulder, placed his palms together, and facing the Buddha, said, “World Honored One, for what reason is the Bodhisattva Guanshiyin called ‘Guanshiyin?’”

The Buddha told Inexhaustible Intention Bodhisattva, “Good man, if any of the limitless hundreds of thousands of myriads of kotis of living beings who are undergoing all kinds of sufferings hear of Guanshiyin Bodhisattva and recite his name single-mindedly, Guanshiyin Bodhisattva will immediately hear their voices and rescue them.”

“If a person who upholds the name of Guanshiyin Bodhisattva enters a great fire, the fire will not burn him, all because of this Bodhisattva’s awesome spiritual power.”

“If a person being tossed about in the great sea calls out the Bodhisattva’s name, he will find a shallow place.”

“If the hundreds of thousands of myriads of kotis of beings who seek gold, silver, lapis lazuli, mother-of-pearl, carnelian, coral, amber, pearls, and so forth, enter the great sea, an evil wind may toss their boats into the territory of the rakshasa ghosts. But if among them there is even one person who calls out the name of Guanshiyin Bodhisattva, they will all be saved from the difficulty of the rakshasas. For this reason, he is called Guanshiyin.”

“Further, if a person who is about to be harmed calls out the name of Guanshiyin Bodhisattva, the knives and staves of the attackers will break into pieces and he will be saved.”

“If yakshas and rakshasas enough to fill the three thousand great thousand world system come to torment a person, if they hear him call out the name of Guanshiyin Bodhisattva, all those evil ghosts will not even be able to stare at that person with their evil eyes, how much the less harm him.”

“If a person, whether guilty or not, who has been put in stocks or bound with chains calls out the name of Guanshiyin Bodhisattva, his fetters will break apart and he will immediately be freed.”

“If bandits enough to fill the three thousand great thousand world system infest a dangerous road on which a merchant chief in charge of costly jewels is leading a group of merchants, but among the merchants there is even a single person who says, ‘Good men, do not be afraid! You should all single-mindedly recite the name of Guanshiyin Bodhisattva. This Bodhisattva bestows fearlessness upon living beings. If you recite his name, you shall surely be saved from these robbers .’ And if upon hearing that, the merchants all cry out together, ‘Namo Guanshiyin Bodhisattva,’ then they will immediately be saved because they recited his name.”

“Inexhaustible Intention! The awesome spiritual power of the Bodhisattva, Mahasattva, Guanshiyin is as lofty and sublime as that!”

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44.  

The Universal Door Of Guanshiyin Bodhisattva
(The Bodhisattva Who Contemplates The Sounds Of The World)
(The Avalokitesvara Bodhisattva Chapter)

Chapter 25

“If living beings who have much sexual desire constantly and reverently recite the name of Guanshiyin Bodhisattva, they will be separated from desire.”

“If those who have much hatred constantly and reverently recite the name of Guanshiyin Bodhisattva, they will be separated from hatred.”

“If those who are very stupid constantly and reverently recite the name of Guanshiyin Bodhisattva, they will be separated from stupidity.”

“Inexhaustible Intention, Guanshiyin Bodhisattva has great awesome spiritual powers such as these and confers great benefits. Therefore living beings should always be mindful of him.”

“If women who seek sons bow and make offerings to Guanshiyin Bodhisattva, they will give birth to blessed, virtuous and wise sons. If they seek daughters, they will give birth to upright and handsome daughters who have planted roots of virtue in previous lives and who are regarded and respected by all.”

“Inexhaustible Intention! Guanshiyin Bodhisattva has powers such as these. If there are living beings who reverently bow to Guanshiyin Bodhisattva, they will be blessed and their efforts will not be in vain.”

“Therefore, living beings should all receive and uphold the name of Guanshiyin Bodhisattva.”

“Inexhaustible Intention! If a person were to receive and uphold the names of Bodhisattvas in number as the grains of sand in sixty-two kotis of Ganges Rivers, and in addition were to exhaustively make offerings to them of food, drink, clothing, bedding, and medicine, what do you think: would that good man’s or good woman’s merit and virtue be great or not?”

Inexhaustible Intention Bodhisattva replied, “Very great, World Honored One.”

The Buddha said, “If another person were to receive and uphold the name of Guanshiyin Bodhisattva and bow and make offerings but once, that person’s blessings would be equal to and no different from the other person’s. They could not be exhausted in hundreds of thousands of myriads of kotis of eons.”

“Inexhaustible Intention, one who receives and upholds the name of Guanshiyin Bodhisattva obtains the benefit of blessings and virtues as limitless and boundless as those.”

Inexhaustible Intention Bodhisattva said to the Buddha, “World Honored One, how does Guanshiyin Bodhisattva roam through this Saha world? How does he speak the Dharma for living beings? How does he carry out this work with the power of expedients?”

The Buddha told Inexhaustible Intention Bodhisattva, “Good man, if living beings in this land must be saved by means of someone in the body of a Buddha, Guanshiyin Bodhisattva will manifest in the body of a Buddha and speak Dharma for them.”

“If they must be saved by someone in the body of a Pratyekabuddha, he will manifest in the body of a Pratyekabuddha and speak Dharma for them.”

“If they must be saved by someone in the body of a Hearer, he will manifest in the body of a Hearer and speak Dharma for them.”

“If they must be saved by someone in the body of a Brahma King, he will manifest in the body of a Brahma King and speak Dharma for them.”

“If they must be saved by someone in the body of Shakra, he will manifest in the body of Shakra and speak Dharma for them.”

“If they must be saved by someone in the body of the God of Sovereignty, he will manifest in the body of the God of Sovereignty and speak Dharma for them.”

“If they must be saved by someone in the body of the Great God of Sovereignty, he will manifest in the body of the Great God of Sovereignty and speak Dharma for them.”

“If they must be saved by someone in the body of a Great Heavenly General, he will manifest in the body of a Great Heavenly General and speak Dharma for them.”

“If they must be saved by someone in the body of Vaishravana, he will manifest in the body of Vaishravana and speak Dharma for them.”

“If they must be saved by someone in the body of a minor king, he will manifest in the body of a minor king and speak Dharma for them.”

“If they must be saved by someone in the body of an Elder, he will manifest in the body of an Elder and speak Dharma for them.”

“If they must be saved by someone in the body of a layman, he will manifest in the body of a layman and speak Dharma for them.”

“If they must be saved by someone in the body of a minister of state, he will manifest in the body of a minister of state and speak Dharma for them.”

“If they must be saved by someone in the body of a Brahman, he will manifest in the body of a Brahman and speak Dharma for them.”

“If they must be saved by someone in the body of a Bhikshu, Bhikshuni, Upasaka, or Upasika, he will manifest in the body of a Bhikshu, Bhikshuni, Upasaka, or Upasika and speak Dharma for them.”

“If they must be saved by someone in the body of the wife of an Elder, a layman, a minister of state, or a Brahman, he will manifest in a wife’s body and speak Dharma for them.”

“If they must be saved by someone in the body of a pure youth or pure maiden, he will manifest in the body of a pure youth or pure maiden and speak Dharma for them.”

“If they must be saved by someone in the body of a heavenly dragon, yaksha, gandharva, asura, garuda, kinnara, mahoraga, human or non-human, and so forth, he will manifest in such a body and speak Dharma for them.”

“If they must be saved by someone in the body of a Vajra-wielding Spirit, he will manifest in the body of a Vajra-wielding Spirit and speak Dharma for them.”

“Inexhaustible Intention! Guanshiyin Bodhisattva has accomplished merit and virtue such as this and, in all manner of forms, roams throughout the land, saving and liberating living beings.”

“Therefore you should all single-mindedly make offerings to Guanshiyin Bodhisattva. Guanshiyin Bodhisattva Mahasattva can, in the midst of fear, crisis, and hardship, bestow fearlessness. That is why in this Saha world, all call him the “Bestower of Fearlessness.”

Inexhaustible Intention Bodhisattva said to the Buddha, “World Honored One, I shall now make an offering to Guanshiyin Bodhisattva.” He then removed his necklace of pearls, its value in the hundreds of thousands of ounces of gold, and offered it to the Bodhisattva, saying, “Humane One, accept this Dharma offering, this necklace of precious pearls.”

Guanshiyin Bodhisattva refused to accept it.

Inexhaustible Intention Bodhisattva again said to Guanshiyin Bodhisattva, “Humane One, out of pity for us, accept this necklace.”

The Buddha then told Guanshiyin Bodhisattva, “You should take pity on Inexhaustible Intention Bodhisattva, the four-fold assembly, as well as the gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans, and so forth, and accept this necklace.”

Then, out of pity for the four-fold assembly, the gods, dragons, humans, non-humans, and so forth, Guanshiyin Bodhisattva accepted the necklace. He divided it into two parts: one part he offered to Shakyamuni Buddha and the other to the Stupa of Many Jewels Buddha.

“Inexhaustible Intention, such is the self-mastery and spiritual power of Guanshiyin Bodhisattva, who roams throughout the Saha world.”

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45.  

The Universal Door Of Guanshiyin Bodhisattva
(The Bodhisattva Who Contemplates The Sounds Of The World)
(Saddharma Pundarika Sutram: The Avalokitesvara Bodhisattva Chapter)

Chapter 25

At that time, Inexhaustible Intention Bodhisattva used verses to ask this question:

“World Honored One, complete with wondrous marks,
I now ask again,
Why is this disciple of the Buddha
Called Guanshiyin?”

The Honored One of Perfect, Wondrous Marks,
With verses answered Inexhaustible Intention:
Listen to the practice of Guanyin,
Who skillfully responds in all places.

With vast vows, as deep as the sea,
Throughout inconceivable eons,
He has served many thousands of kotis of Buddhas,
And has made great, pure vows.

I shall now tell you in brief,
That for those who hear his name or see him,
And who are mindful of his name unceasingly,
He can extinguish the suffering of all realms of existence.

If someone is the victim of another’s harmful intent,
And is pushed into a pit of fire,
If he evokes the strength of Guanyin,
The pit of fire will turn into a pool.

If someone is being tossed about in the great sea,
And is surrounded by the dangers of dragons, fish, and ghosts,
If he evokes the strength of Guanyin,
The waves will not drown him.

If someone is on the peak of Mount Sumeru,
And another person tries to push him off,
If he evokes the strength of Guanyin,
He will stand firm as the sun in space.

If someone is pursued by evil people,
Who want to throw him off a Vajra Mountain,
If he evokes the strength of Guanyin,
Not a single hair on his body will be harmed.

If someone is surrounded by vicious bandits,
Who threaten him with knives,
If he evokes the strength of Guanyin,
The bandits will all give rise to compassion.

If someone is in trouble with the law,
And on the verge of being executed,
If he evokes the strength of Guanyin,
The knives will break into pieces.

If someone is imprisoned, shackled, or chained,
Or if his hands and feet are in stocks,
If he evokes the strength of Guanyin,
His bonds will open and he will be free.

If someone is about to be harmed,
By mantras, spells, or poison,
If he evokes the strength of Guanyin,
The harm will all return to the sender.

If someone meets with evil rakshasas,
Poisonous dragons, or ghosts,
If he evokes the strength of Guanyin,
They will then not dare to harm him.

If someone is surrounded by vicious beasts,
With fearsome fangs and claws,
If he evokes the strength of Guanyin,
The beasts will quickly run far away.

Poisonous snakes and scorpions,
Have blazing lethal vapors,
But if one evokes the strength of Guanyin,
At the sound of one’s voice, they will disperse.

Clouds of roaring thunder and lightning
May send down hail or great floods of rain,
But if one evokes the strength of Guanyin,
The clouds will immediately scatter.

Living beings are beset with hardships,
And oppressed by limitless sufferings.
The power of Guanyin’s wondrous wisdom
Can rescue the world from suffering.

Complete with the power of spiritual penetrations,
Vastly cultivating wisdom and expedient means,
Going throughout countries in the ten directions,
He manifests everywhere in all places.

The various evil destinies,
Those of the hells, ghosts, and animals,
And the pain of birth, old age, sickness, and death
Are all gradually wiped away.

True Contemplator, Pure Contemplator,
Contemplator with Vast, Great Wisdom,
Compassionate Contemplator, Kind Contemplator,
May we constantly behold you with reverence!

Undefiled pure light,
The sun of wisdom that breaks through the darkness
Is able to quell calamities of wind and fire
As it shines on all worlds.

Compassionate substance: the thunder of Precepts.
Kind intent: a wondrous great cloud.
He rains down sweet dew and Dharma rain,
Which extinguish the flames of affliction.

In the midst of contention, when faced with lawsuits,
Or when someone is terrified on the battlefield,
If he evokes the strength of Guanyin,
All his many enemies will scatter and leave.

Wondrous your sound, Contemplator of the World’s Sounds—
A pure sound, a sound like the sea tide,
A sound beyond all worldly sounds,
We shall always bear it in mind.

In thought after thought we have no doubt.
Guanshiyin is pure and sagely.
In times of suffering, agony, danger, and death,
He is our refuge and protector.

Complete with all merit and virtue,
His kind eyes watching living beings,
He is endowed with massive blessings, limitless as the sea.
Therefore we should reverently worship him.”

At that time the Bodhisattva Guardian of the Earth rose from his seat and said to the Buddha, “World Honored One, if there are those who hear this chapter of Guanshiyin Bodhisattva, who learn about the self-mastery of his deeds and the power of his spiritual penetrations as shown in this Universal Door, you should know that the merit and virtue of such people will not be small.”

When the Buddha had spoken the “Universal Door Chapter,” eighty-four thousand living beings in the assembly all brought forth the resolve for Anuttara­samyak­sambodhi.

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46.  

Dharani

Chapter 26

At that time Medicine King Bodhisattva rose from his seat, uncovered his right shoulder, placed his palms together, faced the Buddha and said, “World Honored One, if a good man or a good woman can receive and uphold the Dharma Flower Sutra, whether reading or reciting it with ease and understanding, or writing it out, what blessings will that person gain?”

The Buddha said to Medicine King, “What do you think? If a good man or a good woman were to make offerings to Buddhas equal in number to the grains of sand in eight million kotis of nayutas of Ganges rivers, would the blessings he gained not be great?”

“Very great, World Honored One.”

The Buddha said, “If a good man or a good woman can receive and uphold even a single four-line verse of this Sutra, read it, recite it, and explain its meaning, and cultivate in accord with its teaching, his or her merit and virtue will be extremely great.”

At that time Medicine King Bodhisattva said to the Buddha, “World Honored One, I shall now give to the speakers of Dharma a dharani mantra for their protection.”

He then spoke the mantra, saying:

“An er. Man er. Mo mi. Mo mo mi. Zhi li. Zhi li di. She li. She li duo wei. Shan di. Mu di. Mu
duo li. Suo li. E wei suo li. Sang li suo li. Cha yi. E cha yi. E chi ni. Shan di. She li. Tuo la ni. E lu qie pe suo. Bo zhe pi cha ni. Mi pi ti. E bian duo luo mi li ti. E tan duo bo li shu di. E jiu li. Mu jiu li. E luo li.
Bo luo li. Suo jia cha. E san mo san li. Fo tuo pi ji li zhi di. Da mo bo li cha di. Seng qie nye jyu sha mi. Po she po she shu di. Man duo luo. Man duo luo cha ye duo. You lou duo. You lou duo qiao she liao. y E cha luo. E cha ye duo ye. E po lu. E mo rao nuo duo ye.”

“World Honored One, this Dharani, this spiritual mantra has been spoken by Buddhas equal in number to the sands of sixty-two kotis of Ganges Rivers. If anyone harms this Dharma Master, he will thereby have harmed these Buddhas.”

Then Shakyamuni Buddha praised Medicine King Bodhisattva saying, “Good indeed, good indeed, Medicine King, that you mercifully protect this Dharma Master by speaking this Dharani, thereby greatly benefiting living beings.”

At that time Courageous Giving Bodhisattva said to the Buddha, “World Honored One, I too shall speak a Dharani to protect those who read, recite, receive, and uphold the Dharma Flower Sutra. If this Dharma Master gains this Dharani, no yaksha, rakshasa, putana, kritya, kumbhanda, or hungry ghost will be able to seek out his weakness and take advantage of him.”

Then, in the presence of the Buddha, he spoke this mantra:

“Cuo li. Mo he cuo li. Yu zhi. Mu zhi. E li. E luo po di. Nie li di. Nie li duo po di. Yi zhi ni. Wei zhi ni. Zhi zhi ni. Nie li chi ni. Nie li chi po di.”

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47.  

Dharani

Chapter 26

“World Honored One, this Dharani, this spiritual mantra, has been spoken by Buddhas equal in number to the grains of sand in the Ganges River, all of whom rejoice in accord. If anyone harms this Dharma Master, he will thereby have harmed these Buddhas.”

At that time the Heavenly King and World-Protector Vaishravana said to the Buddha, “World Honored One, I, too, out of compassion for living beings and in order to protect the Dharma Masters, shall speak this Dharani.”

He then spoke this mantra:

“E li. Nuo li. Nou nuo li. E nuo lu. Nuo li. Ju nuo li.”

“World Honored One, by means of this spiritual mantra, I protect the Dharma Masters. I shall also personally protect the holders of this Sutra within an area of one hundred yojanas so that no harm or misfortune comes to them.”

At that time the Heavenly King “Holder of the Country” was present in the assembly and reverently surrounded by a host of a thousand myriads of kotis of nayutas of gandharvas. He went before the Buddha, placed his palms together and spoke to the Buddha saying, “ World Hono red One, I too shall protect the upholders of the Dharma Flower Sutra with a Dharani, a spiritual mantra.”

He then spoke this mantra:

“E qie mi. Qie mi. Ju li. Qian tuo li. Zhan tuo li. Mo deng qi. Chang qiu li. Fu lou suo ni. E di.”

“World Honored One, this dharani, this spiritual mantra, has been spoken by forty-two kotis of Buddhas. If anyone harms this Dharma Master, he will thereby have harmed these Buddhas.”

At that time there were rakshasa women. The first was named Lamba, the second was named Vilamba, the third was named Crooked Teeth, the fourth was named Flower Teeth, the fifth was named Black Teeth, the sixth was named Much Hair, the seventh was named Insatiable, the eighth was named Holder of Beads, the ninth was named Kunti, and the tenth was named Robber of the Essence and Energy of All Beings. These ten rakshasa women, along with the ghost mother and her children and their retinues, all went before the Buddha and spoke to Him in unison, saying, “World Honored One, we, too, wish to protect those who read, recite, receive and hold the Dharma Flower Sutra, and keep them from harm. Should anyone seek out the weaknesses of these Dharma Masters, he will not be able to take advantage of them.”

Then, in the presence of the Buddha, they spoke this mantra:

“Yi ti li. Yi ti min. Yi ti li. E ti li. Yi ti li. Ni li. Ni li. Ni li. Ni li. Ni li. Lou xi. Lou xi. Lou xi. Lou xi. Duo xi.
Duo xi. Duo xi. Dou xi. Nou xi.”

“Climb on top of our heads, but do not trouble this Dharma Master. No yaksha, rakshasa, hungry ghost, putana, kritya, vetala, ghanta, omaraka, apasmaraka, yakshakritya, human kritya; nor any fever lasting one day, or two days, or three days, or four days, or up to seven days; nor any constant fever; nor any shape of man, woman, young boy, or young girl shall trouble him, even in his dreams. ”

Then, in the presence of the Buddha, they spoke this verse:

If anyone fails to comply with this mantra
Or tries to disturb one who speaks the Dharma,
His head shall break into seven pieces,
Like the branch of the arjaka tree.

Like the retribution for the offense of killing one’s parents,
Or that of pressing oil,
Or cheating others with weights and measures,
Or Devadatta’s offense in breaking up the Shangha—
One who harms this Dharma Master
Shall incur calamities such as these.”

Having spoken this verse, the rakshasa women said to the Buddha, “World Honored One, we, too, shall personally protect those who receive, uphold, read, recite, and cultivate this Sutra, causing them to be peaceful and secure, free from all harm and illness, and able to neutralize all poisonous potions.”

The Buddha told the rakshasa women, “Good indeed, good indeed! In protecting those who receive and uphold even the name of the Dharma Flower, your blessings will be unlimited; how much more so for protecting those who receive and uphold it in full, and make offerings to the Sutra text of flowers, incense, beads, powdered incense, paste incense, burning incense, banner, canopies, music, and who light various lamps—butter lamps, oil lamps, lamps of fragrant oil, lamps of sumana oil, lamps of champaka flower oil, lamps of varshika flower oil, lamps of utpala flower oil, and lamps such as these, of a hundred thousand kinds. Kunti! You and your retinue should protect Dharma Masters such as these.”

When this Dharani Chapter was spoken, sixty-eight thousand people obtained the patience with the non-production of Dharmas.

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48.  

The Past Deeds Of The King Wonderful Adornment

Chapter 27

At that time the Buddha told the great assembly, “Long ago, in the distant past, uncountable, boundless, inconceivable asamkhyeyas of eons ago, there was a Buddha by the name of Cloud Thunder Sound Constellation King Flower Wisdom, Tathagata, Arhat, Samyaksambuddha. The name of his country was Adorned by Light, and the name of his eon was Delight to Behold.”

“Within the Dharma of that Buddha, there was a king by the name of Wonderful Adornment. The wife of the king was called Pure Virtue. She had two sons, the first named Pure Storehouse, the second named Pure Eye. These two sons had mighty spiritual powers, blessings, virtues, and wisdom. They had long cultivated the path practiced by the Bodhisattvas–the dana paramita, shila paramita, kshanti paramita, virya paramita, dhyana paramita, and prajna paramita, the paramita of skillful means, kindness, compassion, joy and giving, as well as the thirty-seven Dharmas Aiding the Path. They had completely understood and penetrated all of these.

“They had also obtained the Bodhisattva’s Pure Samadhi, the Samadhi of Sun and Stars; the Samadhi of Pure Light; the Samadhi of Pure Form; the Samadhi of Bright and Pure Illumination; the Samadhi of Extensive Adornment; and the Samadhi of the Storehouse of Great Awesome Virtue. All of these samadhis they had also completely penetrated.”

At that time, the Buddha, wishing to guide King Wonderful Adornment and also to be compassionate towards and mindful of living beings, spoke the Dharma Flower Sutra.

The two sons Pure Storehouse and Pure Eye went before their mother, placed their palms together and said, “We entreat you, Mother, to visit the Buddha Cloud Thunder Sound Constellation King Flower Wisdom. We should follow, draw near to, make offerings to, and worship him. Why? The Buddha is speaking the Dharma Flower Sutra for all the hosts of gods and humans. We should listen to it and receive it!”

The mother said to her sons, “Your father believes in an externalist way and is deeply attached to the Dharmas of the Brahmanism. You should ask him if he wants to go along.”

With their palms together, Pure Storehouse and Pure Eye said to their mother, “We are Dharma Princes and yet we have been born into this house of deviant views!”

The mother replied, “Out of concern for your father, you should manifest spiritual transformations. If he sees them, his mind will be purified and perhaps he will permit us to go to the Buddha.”

Then, out of concern for their father, the two sons rose up into space to the height of seven tala trees and manifested various spiritual transformations.

In space, they walked, stood, sat, and reclined. From the upper part of their bodies, they emitted water; and from the lower part, fire. From the lower part of their bodies, they emitted water; and from the upper part, fire. They manifested in huge bodies filling up all of space, and then they manifested as being small. From being small, they again manifested as being large. In space, they disappeared and then suddenly reappeared on the earth. They entered the earth as if it were water, and walked on the water as if it were earth.

Manifesting such spiritual transformations of all kinds, they led their father’s mind to purity, belief, and understanding.

Seeing his sons’ spiritual powers, the father rejoiced greatly and gained what he had never experienced before. Placing his palms together, he said to his sons, “Who is your Master? Whose disciples are you?”

The two sons said, “Your Majesty! He is the Buddha Cloud Thunder Sound Constellation King Flower Wisdom. He now sits on the Dharma seat beneath the seven treasures Bodhi tree proclaiming the Dharma Flower Sutra for all the hosts of gods and humans. He is our teacher. We are his disciples.”

The father said to his sons, “I now also wish to meet your Master. Let us go there together!”

The two sons then came down from space, went to their mother, and with their palms joined, said, “Our father, the king, now believes and understands. He has been able to bring forth the resolve for Anuttarasamyaksambodhi. For the sake of our father, we have carried out the Buddha’s work. We pray, Mother, that you will give us permission to leave the home-life and cultivate the Way under that Buddha’s guidance.”

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49.  

The Past Deeds Of The King Wonderful Adornment

Chapter 27

At that time, the two sons, wishing to restate their intention, spoke verses to their mother saying,

“We pray our mother will let us go,
Leave the home-life and become Shramanas.
The Buddhas are extremely hard to meet,
And we will follow the Buddha in study.

As rare as the udumbara flower,
And harder to meet, is the Buddha;
It’s difficult, too, to cast off difficulty.
So please let us leave the home-life!”

The mother then said, “I permit you to leave home. Why? Because the Buddhas are difficult to get to encounter.”
At that time, eighty-four thousand women in the palace of King Wonderful Adornment all became capable of receiving and upholding The Dharma Flower Sutra.

The Bodhisattva Pure Eye had already long ago penetrated the Samadhi of The Dharma Flower. The Bodhisattva Pure Storehouse had already, for uncountable hundreds of thousands of myriads of kotis of eons, penetrated the Samadhi of Separation From All Evil Destinies, because he wished to cause all living beings to leave the evil destinies.

The king’s wife obtained the Samadhi of The Buddha’s Accumulation, and was able to know all the secret treasuries of the Buddhas.

The two sons, using the power of such expedients, skillfully taught their father, leading his mind to belief and understanding, and causing him to take delight in the Buddhadharma.

Then, King Wonderful Adornment, together with his assembled ministers and retinue; the Queen Pure Virtue together with her maidservants and retinue; and the king’s two sons, together with forty-two thousand people, all went to the Buddha. Upon arrival, they bowed with their heads at the Buddha’s feet, circumambulated him three times, and withdrew to one side.

That Buddha then spoke the Dharma for the king’s instruction, bringing him benefit and delight, and the king rejoiced greatly.

Then the king Wonderful Adornment and his wife removed their pearl necklaces, valued in the hundreds of thousands, and scattered them over the Buddha. In space, the necklaces transformed into a jeweled terrace with four pillars. In the center of the terrace was a large jeweled couch upon which were spread hundreds of thousands of myriads of heavenly garments. And on top of them was a Buddha seated in full lotus, emitting great light.

Then king Wonderful Adornment had this thought, “The Buddha’s body is rare, upright, splendid, and distinguished.”

The Buddha Cloud Thunder Sound Constellation King Flower Wisdom then told the four assemblies, “Do you see king Wonderful Adornment who stands before me with his palms joined? This king shall become a Bhikshu within my Dharma. Diligent in his cultivation of the Dharmas that aid the Buddha Way, he shall become a Buddha by the name of Sala Tree King. His country shall be called Great Light. His eon shall be called Great Lofty King. The Buddha Sala Tree King shall have a host of uncountable Bodhisattvas as well as uncountable Hearers. His country will be flat and even. Thus shall be his merit and virtue.”

The king then immediately conferred his country upon his younger brother, and, together with his wife, his two children, and his retinue, left home within the Buddhadharma to cultivate the Way.

After leaving the home-life for eighty-four thousand years, the king was always diligent and vigorous in his cultivation of the Wonderful Dharma Flower Sutra. Afterwards, he obtained the Samadhi of The Adornment with All Pure Merit and Virtue.

He immediately rose up into space to the height of seven tala trees, and said to the Buddha, “World Honored One, my two sons have already done the Buddha’s work. With spiritual penetrations and transformations, they have turned me away from deviant thought and caused me to abide securely within the Buddhadharma, and to meet with the World Honored One. These two sons are my Good and Wise Advisors. Wishing to arouse in me the good roots planted in former lives and to benefit me, they came to be born in my household.”

At that time the Buddha Cloud Thunder Sound Constellation King Flower Wisdom told king Wonderful Adornment, “So it is, so it is, just as you say. If good men or good women have planted good roots, in life after life, they may gain a Good and Wise Advisor. The Good and Wise Advisor can do the Buddha’s work, instruct, benefit, and delight them, and cause them to enter Anuttarasamyaksambodhi.”

“Great King, you should know that a Good and Wise Advisor is a great causal condition, for he teaches and guidespeople, and causes them to see the Buddha and to bring forth the resolve for Anuttarasamyaksambodhi.”

“Great King, do you see these two children? In the past, these two children made offerings to Buddhas equal in number to the grains of sand in sixty-five hundred thousand myriads of kotis of nayutas of Ganges Rivers, drawing near them with reverence. In the presence of those Buddhas, they received and upheld The Dharma Flower Sutra. Pitying living beings with deviant views, they led them to abide in proper views.”

King Wonderful Adornment then came down from space and said to the Buddha, “World Honored One, the Thus Come One is extremely rare. By means of his merit and virtue and wisdom, the flesh cowl atop his head dazzles brightly. His eyes are long and broad, violet in color. The hair-mark light from between his eyebrows is as white as the glistening moon. His teeth are white and even, always shining. His lips are a fine red color like the bimba fruit.”

Having thus praised the Buddha for his uncountable hundreds of thousands of myriads of kotis of meritorious virtues, king Wonderful Adornment then, in the presence of the Thus Come One, single-mindedly placed his palms together and further said to the Buddha, “World Honored One, the Thus Come One’s Dharma is unique, perfect in the accomplishment of inconceivable, subtle, and wonderful merit and virtue. His teachings on the practice of morality lead to security, joy, and goodness. From this day forward, I shall never again follow the course of my own mind. I will never give rise to deviant views, arrogance, anger or any other evil thoughts.”

Having said that, he bowed to the Buddha and left.

The Buddha told the great assembly, “What do you think? Could king Wonderful Adornment have been anyone else? He was just the present Bodhisattva Flower Virtue. His wife, queen Pure Virtue, was just the Bodhisattva Mark of Shining Adornment, now in the presence of the Buddha, who, out of pity for t king Wonderful Adornment and his retinue, was born among them.”

“The two sons are the present Bodhisattva Medicine King, and Bodhisattva Medicine Superior. The Bodhisattva Medicine King and the Bodhisattva Medicine Superior have accomplished such great merit and virtue as this. In the presence of uncountable hundreds of thousands of myriads of kotis of Buddhas, they have already amassed the roots of virtue and accomplished inconceivable wholesome merit and virtue.”

“If a person knows the names of these two Bodhisattvas, all the world with its population of gods and humans should do obeisance to him.”

When the Buddha spoke this chapter of The Past Deeds of King Wonderful Adornment, eighty-four thousand people were removed from the dust and separated from defilement. They obtained the purity of the Dharma Eye with respect to all Dharmas.

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50.  

The Encouragement Of The Bodhisattva Universal Worthy

Chapter 28

At that time Universal Worthy Bodhisattva, renowned for his comfort, spiritual powers, and awesome virtue, came from the east together with uncountable, boundless, incalculable great Bodhisattvas. The countries they passed through quaked, and jeweled lotuses rained down, while uncountable hundreds of thousands of myriads of kotis of kinds of music played.

He was also accompanied by and surrounded by a great host of countless gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, non-humans and so forth. Each was manifesting the power of awesome virtue and spiritual penetrations.

Arriving at Mount Gridhrakuta in the Saha world, they bowed in obeisance to Shakyamuni Buddha, circumambulated him seven times to the right, and said to the Buddha, “World Honored One, in the country of the Buddha Superior King of Jeweled Awesome Virtue, I heard from afar that in the Saha world, the Dharma Flower Sutra was being spoken. I have come with uncountable, boundless hundreds of thousands of myriads of kotis of Bodhisattvas to hear and receive it. I only pray that the World Honored One will speak it. After the passing of the Thus Come One, how is a good man or good woman to obtain the Dharma Flower Sutra?”

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51.  

The Encouragement Of The Bodhisattva Universal Worthy

Chapter 28

The Buddha told Universal Worthy Bodhisattva, “If a good man or a good woman accomplishes Four Dharmas, he will attain the Dharma Flower Sutra after the passing of the Thus Come One. First, he is the object of the Buddha’s mindfulness and protection. Second, he amasses the roots of virtue. Third, he enters the collection of proper concentrations. Fourth, he brings forth the mind to rescue all living beings.”

“If a good man or a good woman in this way accomplishes these Four Dharmas, he is certain to gain this Sutra after the passing of the Thus Come One.”

Universal Worthy Bodhisattva then said to the Buddha, “World Honored One, in the last five hundred years, in the turbid, evil world, if there are those who receive and uphold this Sutra, I shall protect them, keep them from harm, and cause them to be peaceful and secure. No being will be able to take advantage of them, be it a demon, a demon son, a demon daughter, a demon subject, or one possessed by a demon, a yaksha, rakshasa, kumbhanda, pishacha, kritya, putana, vetala, or any tormentor of human beings–none shall get at them.”

“If there is a person reading or reciting this Sutra, whether walking or standing, I will at that time mount my royal white elephant with six tusks, and, together with a host of Great Bodhisattvas go to that place, manifest my body, make offerings, protect him, and comfort his mind, and also make offerings to the Dharma Flower Sutra.”

“Should a person be sitting and pondering over this Sutra, I will at that time again mount my royal white elephant and manifest before him. If he should forget a line or a verse of the Dharma Flower Sutra, I will teach it to him, and read and recite it with him until he becomes fluent. Upon seeing me, the one who receives, upholds, reads, and recites the Dharma Flower Sutra, will rejoice greatly and increase his vigor. Having seen me, he will immediately obtain samadhis and Dharanis: a Dharani by the name of Revolution, a Dharani of a hundred thousand myriads kotis of revolutions, and a Dharani of the skill-in-means of Dharma sounds. He shall obtain Dharanis such as these.”

“World Honored One, if in the last five hundred years, in the turbid, evil world, there is a Bhikshu, Bhikshuni, Upasaka, or Upasika, who seeks, upholds, reads, recites, writes out, or wishes to cultivate the Dharma Flower Sutra, he or she should be single-minded and vigorous for twenty-one days. At the end of twenty-one days I will mount my white elephant with six tusks and, surrounded by uncountable Bodhisattvas, I will appear before that person in a body all living beings delight in seeing, and speak the Dharma for him, instructing, benefiting, and delighting him. I shall further give him a Dharani mantra. Once he obtains this Dharani mantra, no non-human will be able to hurt him, nor will he be confused by women. I will also personally protect this person forever. I only pray the World Honored One will allow me to speak this Dharani mantra.”

Then, in the presence of the Buddha, he spoke this mantra, saying:

“E tan di. Tan tuo po di. Tan tuo po di. Tan tuo jiu she li. Tan tuo xiu tuo li. Xiu tuo li. Xiu tuo luo po di. Fo tuo bo shan mi. Sa pe tuo luo ni e po duo ni. Sa po po sa e po duo ni. Xiu e po duo ni. Seng qie po lü cha ni.

Seng qie nie qie tuo ni. E seng qi. Seng qie po qie di. Di li e duo. Seng qie dou lüe. E luo di bo luo di. Sa po seng qie di san mo di qie lan di. Sa pe da mo xiu bo li cha di. Sa po sa duo lou tuo jiao she lü e nou qie di. Xin e pi ji li di di.”

“World Honored One, if there is a Bodhisattva who hears this Dharani , you should know that it is through the power of the spiritual penetrations of Universal Worthy Bodhisattva. If the Dharma Flower Sutra is circulating through Jambudvipa, and if a person receives and upholds it, he should bring forth this thought, ‘This is all through the power of the awesome spirit of Universal Worthy Bodhisattva.’”

“If a person receives, upholds, reads, and recites it, properly recollects it, explains its doctrines, and cultivates according to its teachings, you should know that he is practicing the conduct of Universal Worthy. He has planted deep good roots in the presence of boundless, uncountable Buddhas. His head has been rubbed by the hands of the Thus Come Ones.”

“If a person merely writes out the Sutra , at the end of his life, he will be born in the Trayastrimsha Heaven. At that time, eighty-four thousand heavenly women will welcome him with all kinds of music. He shall immediately don a cap made of seven treasures and enjoy himself among the goddesses. How much the more will this be the case for one who receives, upholds, reads, and recites it, properly recollects it, explains its doctrines, and cultivates according to its teachings!

If a person receives, upholds, reads, recites, and explains its doctrines, at the end of his life, a thousand Buddhas will extend their hands towards him, so that he need not fear falling into the evil destinies. He will immediately be born in the Tushita Heaven in the presence of Maitreya Bodhisattva. Maitreya Bodhisattva has thirty-two marks, and is surrounded by a host of great Bodhisattvas and a retinue of hundreds of thousands of myriads of kotis of goddesses. Being born therein, he shall obtain merit and virtue and benefits such as these.”

“Therefore, one with wisdom should single-mindedly write it out himself, employ others to write it out, receive, uphold, read, recite, and properly recollect it, and cultivate in accord with its teachings.”

“World Honored One, I, now, protect this Sutra with my spiritual powers,. After the passing of the Thus Come One, I shall propagate it widely in Jambudvipa so that it will never be cut off.”

At that time Shakyamuni Buddha praised him, saying, “Good indeed, good indeed, Universal Worthy, that you can protect and aid this Sutra and bestow happiness and benefit on many living beings. You have already accomplished inconceivable merit and virtue, and deep and great compassion. From the distant past you have brought forth the resolve for Anuttarasamyaksambodhi , and have been able to make this vow to protect this Sutra with spiritual penetrations. I shall now use the power of spiritual penetrations to protect those who can receive and uphold the name of Universal Worthy Bodhisattva.”

“Universal Worthy, if a person can receive and uphold, read, recite, properly recollect, cultivate, and write out the Dharma Flower Sutra , you should know that this person thereby sees Shakyamuni Buddha. It is as if he had heard this Sutra from the Buddha’s mouth. You should know that this person has made offerings to Shakyamuni Buddha. You should know that the Buddha has praised this person, saying, ‘Good indeed!’”

“You should know that this person’s head has been rubbed by Shakyamuni Buddha’s hand, and that he has been covered by Shakyamuni Buddha’s robe.”

“A person such as this will never again be greedily attached to worldly pleasures. He will never again be fond of the texts or manuscripts of externalist ways, nor will he enjoy drawing near such people, or other evil people, be they butchers, or keepers of pigs, sheep, fowl or dogs, or hunters, or panderers.”

“This person’s mind will be straightforward, and his memory proper. He will have the power of blessings and virtue. This person will not be tormented by the three poisons, nor will he again be tormented by jealousy, arrogance, deviant pride or overweening pride. This person will have few desires and will know contentment. He will be able to cultivate the conduct of Universal Worthy.”

“Universal Worthy, if after the passing of the Thus Come One, in the last five hundred years, you see a person who can receive, uphold, read, and recite the Dharma Flower Sutra , you should think, ‘Before long, this person will go to the Way-place, and destroy the demon hordes. He will attain Anuttarasamyaksambodhi , turn the Dharma-wheel, beat upon the Dharma drum, blow the Dharma conch, let fall the Dharma rain, and soon sit on the Lion Dharma throne among the great hosts of gods and humans.”

“Universal Worthy, if in the later age, there is a person who can receive, uphold, read, or recite this Sutra , he will never again be greedyfor clothing, bedding, food and drink, or any necessities of life. His vows will not be in vain and in his present life he shall obtain the reward of blessings.”

“If one ridicules and slanders this person, saying, ‘You’re insane! What you are doing is useless and will never amount to anything,’ his retribution will be such that in life after life he will have no eyes.”

“If a person makes offerings and gives praise, then in his present life he will obtain the fruits of his reward.”

“If, again, one sees a person receiving and upholding this Sutra and then speaks of his faults or evils, be they true or untrue, in his present life he will contract leprosy.”

“If one ridicules him and laughs, then in life after life his teeth will be sparse and missing, his lips ugly, his nose flat, his hands and feet contorted, his eyes pointed and askew, his body stinking and filthy. He will be covered with hideous sores, pus and blood. His belly will be full of water or he will be short of breath. He will be plagued with all manner of nasty and grave illnesses.”

“Therefore, Universal Worthy, if one sees a person who receives and upholds this Sutra , one should welcome him from afar and revere him as one would the Buddha.”

When this chapter, ‘The Encouragement of Universal Worthy’ had been spoken, uncountable, boundless numbers of Bodhisattvas , as many as the Ganges sands obtained the Dharani of a hundred thousand myriads of kotis of revolutions. Bodhisattvas equal in number to the motes of dust in the three thousand great thousand worlds perfected the path of Universal Worthy.

When the Buddha had spoken this Sutra, Universal Worthy and all the other Bodhisattvas, Shariputra and all the Hearers, as well as the entire great assembly of gods, dragons, humans, non-humans, and so forth, all greatly rejoiced, received and upheld the Buddha’s words, made obeisance and withdrew.

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END