Sayings Buddha

The Sayings of the Buddha in Forty-Two Sections

by Kasyapa Matanga and Gobharana
Introduction:
This text was said to be the first official Buddhist literature
which was coposed for the !hinese by two early Indian
issionaries" Kashyapa Matanga and Gobharana" during the
reign of #peror Ming of the $ater %an &ynasty' The
translators extracted all the passages fro different Buddhis
scriptures which they brought along for their issionary
purposes' It was coplied after the fashion of the !onfucian
(nalects to suit the !hinese and therefore each section begins
with )The Buddha said) which corresponds to the !onfucian
)!onfucius said)' It was therefore specially prepared for the
!hinese Buddhists and it contains a good collection of oral
and religious sayings of the Buddha'
The ain text:
*hen the *orld-%onoured +ne had becoe #nlightened" he
reflected thus" )To be free fro the passions and to be cal"
this is the ost excellent *ay') %e was absorbed in Great
Meditation" subdued all e,il ones and later in the &eer -ar.
caused to turn the *heel of &hara" which consisted of the
Four /oble Truths:
0' $ife is Suffering'
1' Ignorance is the cause of Suffering'
2' The !essation of Suffering which is the goal of life as it
transcends pains and pleasure'
3' The *ay to !essation of Suffering is the /oble #ightfold
-ath which consists of:
405 6ight 7nderstanding
415 6ight Thoughts
425 6ight Speech
435 6ight (ction
485 6ight $i,elihood
495 6ight #ffort
4:5 6ight Mindfulness
4;5 6ight !oncentration'
%e con,erted the fi,e bhi.shus" Kaudinya and the others"
inducing the to attain #nlightenent'
(gain" there were other bhi.shus who iplored the Buddha to
reo,e their doubts which they had concerning his doctrine'
The *orld-%onoured +ne illuinated all their inds through his
authoritati,e teachings' The bhi.shus" <oining their hands
re,erentially prostrating" following his sacred instructions'
0' The Buddha said" )Those who" ta.ing lea,e of their failies
and adopting the life of renunciation" understand the ind"
reach the source" and coprehend the iaterial" are called
Sraanas'
Those who obser,e the two hundred and fifty precepts of
orality" who are pure and spotless in their beha,iours" and
who exert thesel,es for the attainent of the stages of
progress" are called (rhats' The (rhat is able to fly through
space and assue different fors= his life is eternal" and there
are ties when he causes hea,en and earth to >ua.e'
Below the is the (nagain who" at the end of a long life"
ascend in spirit to the nineteenth hea,en and obtains
(rhatship'
/ext coe the S.ridagain who ascends to the hea,ens 4after
his death5" coes bac. to the earth once ore" and then
attains (rhatship'
Then coe the Srotaapanna who cannot becoe (rhat until he
has passed se,en ore rounds of birth and death' By the
se,erance of the passions is eant that li.e the libs se,ered
they are ne,er again ade use of')
1' The Buddha said" )The renunciate Sraana cuts off the
passions" frees hiself of attachents" understands the source
of his own ind" penetrates the deepest doctrine of Buddha"
and coprehends the &hara which is iaterial' %e has no
pre<udice in his heart" he has nothing to han.er after' %e is not
hapered by the thought of the *ay" nor is he entangled in
.ara' /o pre<udice" no copulsion" so discipline" no
enlightenent" and no going up through the grades" and yet in
possession of all honours in itself - this is what is eant by the
*ay')
2' The Buddha said" )Those who sha,ing their heads and faces
and becoes Sraanas and ha,e accepted the &octrine of the
*ay" should surrender all worldly possessions and be contented
with whate,er they obtain by begging' +nly one eal a day
and loding under a tree" he desires nothing else' For what
a.es one stupid and irrational is attachents and passions')
3' The Buddha said" )There are ten things considered good by
all beings" and ten things e,il' *hat are they? Three of the
depend upon the body" four upon the outh" and three upon
the ind'
The three e,il deeds depending upon the body are: .illing"
stealing and unchaste deeds' The four depending upon the
outh are: slendering" cursing" lying and flattery' The three
depending upon the ind are: <ealousy" hatred and ignorance'
(ll these things are not in .eeping with the %oly *ay" and are
therefore e,il' *hen these e,ils are not done" they are ten
good deeds')
8' The Buddha said" )If a an who has coitted any sins"
does not repent and purify his heart of e,il" retribution will
coe upon his person as sure as the streas runs into the
ocean which becoes e,er deeper and wider' If a an who has
coitted sins" coe to the .nowledge of it" refors hiself"
and practises goodness" the force of retribution will gradually
exhaust itself as a disease gradually loses its baneful influence
when the patient perspires')
9' The Buddha said" )*hen an e,il-an" seeing you practise
goodness" coes and aticiously insults you" you should
patiently endure it and not feel angry with hi" for the e,il-
an is insulting hiself by trying to insult you')
:' The Buddha said" )+nce a an cae unto e and
denounced e on account of y obser,ing the *ay and
practicing great lo,ing-.indness' But I .ept silent and did not
answer hi' The denunciation ceased' Then I as.ed hi' @If
you bring a present to your neighbour and he accepts it not=
does the present coe bac. to you?@ %e replied" @It will'@ I said"
@Aou denounce e now" but as I accept it not" you ust ta.e
the wrong deed bac. on your own person' It is li.e echo
succeeding sound" it is li.e shadow following ob<ect= you ne,er
escape the effect of your own e,il deeds' Be therefore indful"
and cease fro doing e,il')
;' The Buddha said" )#,il-doers who denounce the wise
reseble a person who spits against the s.y= the spittle will
ne,er reach the s.y= but coes down on hiself' #,il-doers
again reseble a an who stirs the dust against the wind" the
dust is ne,er raised without doing hi in<ury' Thus" the wise
will ne,er be hurt but the curse is sure to destroy the e,il-doers
thesel,es')
B' The Buddha said" )If you endea,our to ebrace the *ay
through uch learning" the *ay will not understood' If you
obser,e the *ay with siplicity of heart" great indeed is this
*ay')
0C' The Buddha said" )Those who re<oice in seeing others
obser,e the *ay will obtain great blessing') ( Sraana as.ed
the Buddha" )*ould this blessing be destroyed?) The Buddha
replied" )It is li.e a lighted torch whose flae can be
distributed to e,er so any others torches which flae can be
distributed to e,er so any other torches which people ay
bring along= and therewith they will coo. food and dispel
dar.ness" while the original torch itself reains burning e,er
the sae' It is e,en so with the bliss of the *ay')
00' The Buddha said" )It is better to feed a good an than one
hundred bad en' It is better to feed one who obser,e the Fi,e
-recepts of the Buddha than to feed one thousand good en' It
is better to feed one Srotaapanna 4Strea-enteree5 than to
feed ten thousands of those who obser,e the Fi,e -recepts of
Buddha' It is better to feed one S.riddagain than to feed one
illion Srotaapanna' It is better to feed one (nagain than to
feed one (rhat than to feed one hundred illions of
(nagains' It is better to feed one -ratye.abuddha than to
feed one billion of (rhats' It is better to feed one of the
Buddha" either of the present" or of the past" or of the future"
than to feed ten billions of -ratye.abuddhas' It is better to feed
one who is abo,e .nowledge" one-sidedness" discipline" and
enlightenent than to feed one hundred billions of Buddhas of
the past" present" or future'
01' The Buddha said" )There are twenty difficult things to attain
in this world:
0' It is hard for the poor to practice charity'
1' It is hard for the strong and rich to obser,e the *ay'
2' It is hard to disregard life and go to certain death'
3' It is only a fa,oured few that get ac>uainted with a
Buddhist sutra'
8' It is hard to be born in the age of the Buddha'
9' It is hard to con>uer the passions" to suppress selfish
desires'
:' It is hard not to han.er after that which is agreeable'
;' It is hard not to get into a passion when slighted'
B' It is hard not to abuse one@s authority'
0C' It is hard to be e,en-inded and siple hearted in all
one@s dealings with others'
00' It is hard to be thorough in learning and exhausti,e in
in,estigation'
01' It is hard to subdue selfish pride'
02' It is hard not to feel contept toward the unlearned'
03' It is hard to be one in .nowledge and practice'
08' It is hard not to express an opinion about others'
09' It is by rare opportunity that one is introduced to a true
spiritual teacher'
0:' It is hard to gain an insight into the nature of being and
to practice the *ay'
0;' It is hard to follow the way of a sa,iour'
0B' It is hard to be always the aster of oneself'
1C' It is hard to understand thoroughly the *ays of
Buddha')
02' ( on. as.ed the Buddha" )7nder what conditions is it
possible to coe to the .nowledge of the past and to
understand the ost supree *ay?) The Buddha answered"
)Those who are pure in heart and single in purpose are able to
understand the ost supree *ay' It is li.e polishing a irror"
which becoes bright when the dust is reo,ed' 6eo,e your
passions" and ha,e no han.ering" and the past will be re,ealed
to you')
03' ( on. as.ed the Buddha" )*hat is good" and what is
great?) The Buddha replied" )Good is to practice the *ay and
to follow the truth' Great is the heart that is in accord with the
*ay')
08' ( on. as.ed the Buddha" )*hat is ost powerful" and
what is ost illuinating?) The Buddha replied" )Mee.ness is
ost powerful" for it harbours no e,il thoughts" and" oreo,er"
it is restful and full of strength' as it is free fro e,ils" it is sure
to be honoured by all'
The ost illuinating is a ind that is thoroughly cleansed of
dirt" and which" reaining pure" retains no bleishes' Fro the
tie when there was yet no hea,en and earth till the present
day" there is nothing in the ten >uarters which is not seen" or
.nown" or heard by such a ind" for it has gained all-
.nowledge" and for that reason it is called @illuinating@')
09' The Buddha said" )Those who ha,e passions are ne,er able
to precei,e the *ay= for it is li.e stirring up clear water with
hands= people ay coe there wishing to find a reflection of
their faces" which" howe,er" they will ne,er see' ( ind
troubled and ,exed with the passions is ipure" and on that
account it ne,er sees the *ay' + on.s" do away with
passions' *hen the dirt of passion is reo,ed the *ay will
anifest itself')
0:' The Buddha said" )Seeing the *ay is li.e going into a dar.
roo with a torch= the dar.ness instantly departs" while the
light alone reains' *hen the *ay is attained and the truth is
seen" ignorance ,anishes and enlightenent abides fore,er')
0;' The Buddha said" )My doctrine is to thin. the thought that
is unthin.able" to practise the deed that is non-doing" to spea.
the speech that is inexpressible" and to be trained in the
discipline that is deyond discipline' Those who understand this
are near" those who are confused are far' The *ay is beyond
words and expressions" is bound by nothing earthly' $ose sight
of it to an inch" or iss it for a oent" and we are away fro
it fore,er ore')
0B' The Buddha said" )$oo. up to hea,en and down on earth"
and they will reind you of their iperanency' $oo. about
the world" and it will reind you of its iperanency' But
when you gain spiritual enlightenent" you shall then find
wisdo' The .nowledge thus attained leads you >uic.ly to the
*ay')
1C' The Buddha said" )Aou should thin. of the four eleents of
which the body is exposed' #ach of the has its own nae"
and there is no such thing there .nown as ego' (s there is
really no ego" it is li.e unto a irage')
10' The Buddha said" )Mo,ed by their selfish desires" people
see. after fae and glory' But when they ha,e ac>uired it"
they are already stri.ened in years' If you han.er after wordly
fae and practise not the *ay" your labours are wrongfully
applied and your energy is wasted' It is li.e unto burning an
incense stic.')
11' The Buddha said" )-eople clea,e to their worldly
possessions and selfish passions so blindly as to sacrifice their
own li,es for the' They are li.e a child who tries to eat a little
honey seared on the edge of a .nife' The aount is by no
eans sufficient to appease his appetite" but he runs the ris. of
wounding the tongue')
12' The Buddha said" )Men are tied up to their faililes and
possessions ore helplessly than in a prison' There is an
occassion for the prisoner to be released" but the housholders
entertain no desire to be relie,ed fro the ties of faily' #,en
into the paws of a tiger" he will <up' Those who are thus
drowned in the filth of passion are called the ignorant' Those
who are able to o,ercoe it are saintly (rhats')
13' The Buddha said" )There is nothing li.e lust' $ust ay be
said to be the ost powerful passion' Fortunately" we ha,e but
one thing which is ore powerful' If the thirst for truth were
wea.er than passion" how any of us in the world will be able
to follow the way of righteousness?)
18' The Buddha said" )Men who are addicted to the passions
are li.e the torch-carrier running against the wind= his hands
are sure to be burned')
19' The $ord of %ea,en offered a beautiful fairy to the Buddha"
desiring to tept hi to the e,il path' But the Buddha said" )Be
gone' *hat use ha,e I for the leather bag filled with filth which
you brought to e?) Then" the god re,erently bowed and as.ed
the Buddha about the essence of the *ay" in which ha,ing
been instructed by the buddha" it is said he attained the fruit of
Srotaapanna')
1:' The Buddha said" )Those who are following the *ay should
beha,e li.e a piece of tiber which is drifting along a strea' If
the log is neither held by the ban.s" nor seiDed by en" nor
obstructed by the gods" nor .ept in the whirlpool" nor itself
goes to decay" I assure you that this log will finally reach the
ocean' If on.s waling on the *ay are neither tepted by the
passions" nor led astray by soe e,il influences= but steadily
pursue their course of /ir,ana" I assure you that these on.s
will finally attain enlightenent')
1;' The Buddha said" )6ely not upon your own will' It is not
trustworthy' Guard yourself against sensualis" for it surely
leads to the path of e,il' Aour own will becooes trustworthy
only when you ha,e attained (rhatship')
1B' The Buddha said" )+ on.s" you should not see woen' 4If
you ha,e to see the5" refrain fro tal.ing to the' 4If you
ha,e to tal. to the5" you should reflect in a right spirit: @I a
now a hoeless endicant' In the world of sin" I ust beha,e
yself li.e unto the lotus flower whose purity is not defiled by
the ud' +ld ones I will treat as y other= elderly ones as
elder sisters= younger ones as younger sisters= and little ones
as daughters'@ (nd in all this you should habour no e,il
thoughts" but thin. of sal,ation')
2C' The Buddha said" )Those who wal. the *ay should a,oid
sensualis as those who carry hay would a,oid coing near
the fire')
20' The Buddha said" )There was once a an who" being in
despair o,er his inability to control his passions" wished to
ultilate hiself') The Buddha said to %i" )Better destroy
your own e,il thoughts than do har to your own person' The
ind is lord' *hen the lord hiself is claied the ser,ant will
thesel,es be yielding' If your ind is purified of e,il passions"
what a,ails it to ultilate yourself?) Thereupon" the Buddha
recited the gatha:
)-assions grow fro the will"
The will grows fro thought and iagination'
*hen both are caled"
There is neither sensualis nor transigration')
The Buddha said that this gatha was taught by Kashyapa
Buddha'
21' The Buddha said" )Fro the passions arise worry" and fro
worry arises fear' (way with passions" and no fear" no worry')
22' The Buddha said" )Those who follow the *ay are li.e unto
warriors who fight single-handed with a ultitude of foes' They
ay al go out of the fort in full arour= but aong the are
soe who are faint-hearted" and soe who go halfway and
beat a retreat" and soe who are .illed in the affray" and soe
who coe hoe ,ictorious'
+ on.sE If you desire to attain enlightenent" you should
steadily wal. in your *ay" with a resolute heart" with courage"
and should be fearless in whate,er en,ironent you ay
happen to be" and destroy e,ery e,il influence that you ay
across for thus you shall reach the goal')
23' +ne night a on. was reciting a sutra" be>ueathed by
Kashyapa Buddha' %is tone was so ournful and his ,oice was
so fainting" as if he was going out of existence' The Buddha
as.ed hi" )*hat was your occupation before you becoe a
hoeless on.?) The on. replied" )I was ,ery fond of playing
a stringed instruent') The Buddha said" )%ow did you find it
when the strings were too loose?) )/o sound is possible') was
the reply' )%ow did you find it when the strings were too tight?)
)They will brea.') )%ow did you find when they were neither
too tight nor too loose?) )#,ery note sounds in its proper tone')
28' The Buddha then said to the on." )6eligious discipline is
also li.e unto playing such a stringed instruent' *hen the
ind is properly ad<usted and >uietly applied" the *ay is
attainable' But when you are too fe,erntly bent on it" your body
grows tired" and when your body is tired" your spirit becoes
weary" your discipline will relax" and with the relaxation of
discipline there follows any an e,il' Therefore" be cal and
pure" and the *ay will be gained')
29' The Buddha said" )#,en if one escapes fro the e,il
creations" it is one@s rare fortune to be born as a huan being'
#,en if one is born as a huan" it is one@s rare fortune to be
born as a an and not a woan' #,en if one is born as a an"
it is one@s rare fortune to be perfected in all the six senses'
#,en if he is perfected in all the six senses" it is his rare fortune
to be born in the iddle .ingdo' #,en if he is born in the
iddle .ingdo" it is rare fortune to be born in the tie of a
Buddha' #,en if he is born in the tie of a Buddha" it is rare
fortunate to see the #nlightened +ne' #,en if he is able to see
the #nlightened +ne" it is his rare fortune to ha,e his heart
awa.ened in faith' #,en if he has faith" it is his rare fortune to
awa.en the heart of wisdo' #,en if he awa.ens the heart of
wisdo" it is his rare fortune to realise a spiritual state which is
abo,e discipline and attainent')
2:' The Buddha said" )+ Sons of the BuddhaE Aou are away
fro e e,er so any iles" but if you reeber and thin. of
y precepts" you shall surely gain the fruit of enlightenent'
Aou ay standing by y side" see e always" but if you
obser,e not y precepts" you shall ne,er gain enlightenent')
2;' The Buddha as.ed another on." )%ow do you easure
the length of a an@s life?) %e answered" )By days') The
Buddha said" )Aou do not understand the *ay') The Buddha
as.ed another on." )%ow do you easure the length of a
an@s life?) The on. answered" )By the tie that passes
during a eal') The Buddha said" )Aou do not understand the
*ay') The Buddha as.ed the third on." )%ow do you easure
the length of a an@s life?) The on. answered" )By the
breadth') The Buddha said" )Fery well" you .now the *ay')
2B' The Buddha said" )Those who study the doctrine of the
Buddhas will do well to belie,e and obser,e all that is taught by
the' It is li.e unto honey= it is sweet within" it is sweet
without" it is sweet throughout= so is the Buddhas@ teaching')
3C' The Buddha said" )+ on.s" you ust not wal. on the way
as the ox is attached to the wheel' %is body o,es" but his
heart is not willing' But when your hearts are in accord with the
*ay" there is no need of troubling yoursel,es about your
outward deeanor')
30' The Buddha said" )Those who practice the *ay ight well
follow the exaple of an ox that arches through the deep
ire carrying a hea,y load' %e is tired" but he is steadily
gaDed" loo.ing forward' *ill ne,er relax until he coes out of
the ire" and it is only then that he ta.es a respite' + on.s"
reeber that passions and sins are ore than filthy ire" and
that you can escape isery only by earnestly and steadily
thin.ing of the *ay')
31' The Buddha said" )I consider the dignities of .ings and lords
as a particle of dust that floats in the sunbea' I consider the
treasure of precious etals and stones as bric.s and pebbles' I
consider the gaudy dress of sil. and brocades as a worn-out
rag' I consider this uni,erse as sall as the holila fruit' I
consider thela.e of (na,atapa as a drop of oil which one
sears the feet' I consider the ,arious ethods of sal,ation
taught by the Buddhas as a treasure created by iagination' I
consider the profound doctrine of the Buddhas as precious
etal or priceless fabric seen in a drea' I consider the
teaching of the Buddhas as a flower before y eyes' I consider
the practice of &hyana as a pillar supporting the Mount
Sueru' I consider /ir,ana as awa.ening fro a day drea or
nightare' I consider the struggle between the heterdox and
orthodox as the antics of the six 4ythical5 dragons' I consider
the doctrine of e>uality as the absolute ground of reality' I
consider all the religious wor.s done for uni,ersal sal,ation as
li.e the plants in the four seasons')
The %eart of the -ra<na -araita Sutra
The free seeing Bodhisatt,a of copassion"
while in profound conteplation of -ra<na -araita"
beheld fi,e s.andhas as epty in their being
and thus crossed o,er all sufferings'
+-oh Sariputra" what is seen does not differ fro what is
epty"
nor does what is epty differ fro what is seen=
what is seen is epty" what is epty is seen'
It is the sae for sense perception"
iagination" ental function and <udgeent'
+-oh Sariputra" all the epty fors of these dharas
neither coe to be nor pass away
and are not created or annihilated"
not ipure or pure"
and cannot be increased or decreased'
Since in eptiness nothing can be seen"
there is no perception" iagination" ental function or
<udgeent'
There is no eye" ear" nose" tongue" body or consciousness'
/or are there sights" sounds" odors" tastes" ob<ects or
dharas'
There is no ,isual world" world of consciousness or other world'
There is no ignorance or extinction of ignorance and so forth
down to no aging and death and also no extinction of aging and
death'
There is neither suffering" causation" annihilation nor path'
There is no .nowing or un.nowing' Since nothing can be
.nown"
Bodhisatt,as rely upon -ra<na -araita and so their inds are
unhindered'
Because there is no hindrance"
no fear exists and they are far fro in,erted and illusory
thought
and thereby attain nir,ana'
(ll the Buddhas in the three per-i-ods of tie
fully accoplish the an-nut-ta-ra-sa-ya. sabod-hi
by relying upon -ra<na -araita'
Therefore" -ra<na -araita is .nown as the ost di,ine antra"
the great enlightening antra"
the utost antra"
the in-co-pa-ra-ble antra"
destroyer of all sufferingE
since what is true is not in ,ain"
listen to the antra of the -ra<na -araita--it goes li.e this:
G(T# G(T# -(-6( G(T# -(6(S(M G(T# B+&-%I SF(-%(E
+ %oage to the -erfection of *isdo the $o,ely" the %oly E
(,alo.ita" the %oly $ord and Bodhisatt,a" was o,ing in the
deep course of the *isdo which has gone beyond'
%e loo.ed down fro on high" %e beheld but fi,e heaps" and
%e saw that in their own-being they were epty'
%ere" + Sariputra"
for is eptiness and the ,ery eptiness is for =eptiness
does not differ fro for" for does not differ fro eptiness"
whate,er is eptiness"
that is for" the sae is true of feelings" perceptions" ipulses"
and consciousness'
%ere" + Sariputra"
all dharas are ar.ed with eptiness = they are not produced
or stopped" not defiled or iaculate" not deficient or
coplete'
Therefore" + Sariputra"
in eptiness there is no for nor feeling" nor perception" nor
ipulse" nor consciousness
/o eye" ear" nose" tongue" body" ind = /o fors" sounds"
sells" tastes" touchables or ob<ects of ind = /o sight-organ
eleent" and so forth" until we coe to :
/o ind-consciousness eleent = There is no ignorance" no
extinction of ignorance" and so forth" until we coe to :
There is no decay and death" no extinction of decay and death'
There is no suffering" no origination" no stopping" no path'
There is no cognition" no attainent and no non-attainent'
Therefore" + Sariputra"
it is because of his non-attainentness that a Bodhisatt,a"
through ha,ing relied on the -erfection of *isdo" dwells
without thought-co,erings'
In the absence of thought-co,erings he has not been ade to
treble" he has o,ercoe what can upset" and in the end he
attains to /ir,ana'
(ll those who appear as Buddhas in the three periods of tie
fully awa.e to the utost" right and perfect #nlightenent
because they ha,e relied on the -erfection of *isdo'
Therefore one should .now the pra<naparaita as the great
spell" the spell of great .nowledge" the utost spell" the
une>ualled spell" allayer of all suffering"
in truth -- for what could go wrong ? By the pra<naparaita has
this spell been deli,ered' It runs li.e this :
gate gate paragate parasagate bodhi s,aha'425

4 Gone" gone" gone beyond" gone altogether beyond" + what
an awa.ening" all-hail E -- 5
This copletes the %eart of perfect *isdo'
4Translated by #' !onDe5

Introduction to
%eart of the -ra<na--araita Sutra

%eart of the -ra<na--araita Sutra" also called %eart Sutra" is
the shortest and the ost popular sutra in Buddhis'
If the six hundred ,olues of the Maha -ro<na Sutra can be
suariDed by the &iaond Sutra in around 8CCC words" then
the &iaond Sutra can be su ariDed by the %eart Sutra in
around 18C words'
The %eart Sutra is regarded as the suation of the wisdo of
Buddha' It explains perfectly the teaching of non-attachent"
which is basically the doc trine of eptiness' Many people li.e
to recite the %eart Sutra daily'
%owe,er" they ay not really and fully understand what it is'
Soe of the ay ha,e incredible response" and benefits'
In Buddhis" reciting Buddha-nae and sutra has great erit
and ,irtues' (nd" it is one of the effecti,e ways in culti,ation of
Buddhist *ay'
In nearly all Buddhist onastery and any Buddhist
household" the %eart Sutra is recited by the people regularly on
a daily basis'
If it is the first tie you read %eart Sutra" you ay find that it
is difficult to understand because its way of thin.ing is different
fro the traditional ones'
Therefore" you should be open-inded" and thin. deeply and
carefully' The %eart Sutra re,eals the entire secret of truth of
the uni,erse and life'
&on@t iss it" otherwise you@ll regret'
*hen (,alo.ites,ara Bodhisatt,a is practising the profound
-ra<na-paraita"
-rofound -ro<na is an understanding and analysis of all for-
dharas and ind-dhara through conteplations'
For-dhara refers to perceptable ob<ects a.ing up the first
of the Fi,e S.andhas" atter' The reaining four S.andhas"
naely sensation 4feeling 5" recognition 4cognition5" ,olition
4ental foration5 and consciousness" are all ind -dharas'
-rofound -ra<na is a wonderful wisdo attained through
culti,ation and pra ctising of editation and conteplation'
-ra<na-paraita is one of the Six -araitas practised by all
Bodhisatt,a'
%e sees and illuinates to the eptiness of the Fi,e S.andhas
This is the .ey sentence of the %eart Sutra' By the light of the
pra<na of co nteplation" it illuinates that the Fi,e S.andhas
are epty'
*e can see atter" yet it is fundaentally epty' Matter@s own
nature is e ptiness' In Buddhis" all atter is fored by Four
Great #leents 4i'e' ea rth" wat er" fire" and wind5
under certain causes and conditions' Gust li.e our body" the
Four Great #le ents unite to becoe a body" and when they
separate the body is destro yed'
#ach of the four eleents restores its original state" which is
eptiness' Most people are attached to the body as )e)"
which is one of the greatest ignorances of people'
The sae applies to sensation" recognition" ,olition and
consciousness'Thus attains deli,erance fro all suffering'
&eli,erance fro all sufferings results in the attainent of
happiness and li beration' Further to .nowing eptiness"
(,alo.ites,ara Bodhisatt,a continu es to culti,ate" and cross
beyond all suffering and difficulty'
There are Three Sufferin gs" #ight Sufferings and infinite .inds
of sufferings' By culti,ation" it is possible to a,oid all .inds of
suffering'
Sariputra" atter is not different fro eptiness"and
eptiness is not different fro atter'Matter is eptiness and
eptiness is atter'
The Sutra re,eals clearly the ultiate eaning and the ost
fundaental pr inciple of existence' Matter has a perceptible
characteristic" while eptines s has not'
%owe,er" atter is within eptiness and eptiness is within
atter' Matter and eptiness are therefore said to be non-
dual' Superficially" they appear to be distinct" but actually" they
are one'
The epty space is occupied by a atter' So" the epty space
certainly is not non-existent' They ay also be considered in
ters of substance 4i'e' nouenon5 and function 4i'e'
phenoenon5'
#ptiness refers to epty substance" and atter is the
function of eptin ess' (lthough substance and function appear
to be distinct" they are fund aentally one thing'
Matter is not different fro eptiness : this is true
eptiness'#ptiness is not different fro atter : this is
wonderful existence' True eptiness is w onderful existence"
and ,ice ,ersa'
So too are sensation" recognition" ,olition and consciousness'
For instance" our body is included aong the for-dharas'
The Four Gre at #leents establish a ,isible corporation called
)for-body)'
The corporation coes into being fro the four conditioned
causes : earth" which is characteriDed by solidity and durability=
water" which is characteriDe d by oisture= fire" which is
characteriDed by warthH energy= wind"
which is charact eriDed by air o,eent' *hen the four
conditioned causes disperse" each has a place to which it
returns= therefore" the body becoe s epty'
+nce the body is fored" we ha,e the sensationHfeelings of
pleasure and suffering' *ith the desire of pleasant feeling" we
gi,e rise to the false thin. ing that the pleasant feeling is
peranent'
Then" we ha,e to go and do it= this is ental
forationH,olition' Thus" we h a,e the consciousness in our
ind" with respect to the experience of what we act'
This is the psychological analysis of the ind of a huan body'
%owe,er" all the Fi,e S.andhas are epty of characteristics
lac.ing of a nature of th eir own'
They ha,e no nature of their own=their sub stance is epty'
Their originatio n of existence is dependent on other@s
existences'
Sariputra" the eptiness character of all dharas" neither
arises nor ceases" is neither pure nor ipure" and neither
increases nor decreases'
The %eart Sutra lists three groups of non-duality 4of course not
liited to three 5 to illustrate the reality character of all
&haras - eptiness'
The nouenon of all &hara or one@s own nature is neither
arising nor cea sing" neither pure nor ipure and neither
increasing nor decreasing'
*ith respect to existence" as eptiness character has no
beginning in the past" there is no birth" nor production" nor
arising'
(s eptiness character has no end in the future" there is no
death" nor ex tinction" nor ceasing' *ith respect to >uality"
pureness and ipureness are duality and relati,e to each other'
Its existence depends on each other' There is no absolute
pureness nor abso lute ipurenessHdefileent' *ith respect to
>uantity"
it is a constant without increasing or diinishing' It is also
.nown as Middle *ay" another profound do ctrine in Buddhis'
Therefore" in eptiness: there is no atter" no sensation"
recognition" ,olition nor consciousness"
This sentence refers bac. and elaborates the eaning of
eptiness with respect to the Fi,e S.andhas' The File
S.andhas are epty= and in eptin ess"
there are no Fi,e S.andhas' For instance" in eptiness
character of all &ra ra s" which is also regarded as the reality
character" there is no character of atter to be attained" as the
atter@s own nature is the eptiness char acter of all &hara'
It is the sae for all other four S.andhas' (s the Fi,e S.andhas
represent the body and ind of the sentient being" therefore"
there is no sentient bei ng of its own nature' If the body is
epty"
there will be no suffering of birth" aging" illness and death' If
the ind is e pty" there will be no birth" dwelling" changing
and extinction' If both body an d ind are epty" the Buddha@s
nature" which is our own nature will eerge'
no eye" ear" nose" tongue" body" or ind" no sight" sound"
scent" taste" tangibles" or dhara"
The Fi,e S.andhas are the general characteristics of the
&hara" howe,er" the Six perceptual faculties 4i'e' Six 6oots"
or Six Internal Bases5"
the six ob<ects of perceptions 4i'e' Six &usts" or Six #xternal
Bases5 and also the Six !onsciousness are the special
characteristics of the &hara'
(s the general characteristics are epty" their special
characteristics ust be non-existent too' The Six Internal
Bases and the Six #xternal Bases are together called the
Twel,e Bases'
Base iplies the eaning of gerinating and nourishing' (ll
ental acti,itie s are gerinated and nourished fro these
Twel,e Bases'
no field of the eye up to no field of ental consciousness"
Between the Six Internal Bases and the Six #xternal Bases are
produced di scriinations" which are called the Six
!onsciousness" naely" the eye-co nsciou sness" ear-
consciousness" nose-consciousness" tongue-consci
ousness"body-consciousness and ind-consciousness'
The Six !onsciousness and the Twel,e Bases are together
called the #ight een Fields' Fields iply the ea ning of groups
and classifications'
These fields for the foundations and conditions of all ental
acti,ities' Th at is" a person can be di,ided into eighteen fields"
each ha,ing its own pro perties" characteristics and areas of
acti,ities'
The Six Internal Bases are sensible organs" but the Six external
Bases are inse nsible ob<ects" while the Six !onsciousness are
discriinati,e powerH ability' In eptiness" there is no Six
!onsciousness too'
no field of the eye up to no field of ental consciousness"
This sentence entions the Twel,e $in.s of &ependent
+rigination' The Tw el,e $in.s are ignorance" ,olition"
consciousness" bodyHind"
six sensory organs"contact" sensationHfeeling" desire"
attachent" existen ceHbecoing" birth" and aging and death'
It is also the theory abided by the #nlightened to !onditions
(rhat'
In eptiness" there is no ignorance' (s there is no ignorance"
of course" there is no ending of ignorance in eptiness too'
This principle applies to all other ele,en lin.s up to aging and
death'
The Twel,e $in.s of &ependent +rigin ation is one of the basic
concept illu strating the causal relationship and
interdependence of the Twel,e $in.s" which together constitute
the existence and co ntinuation of life'
In the %eart Sutra" it indicates that the Twel,e $in.s are non-
existent in e ptiness' In other words" in eptiness" there is
no existence and continuati on of life'
no suffering" no cause of suffering" no ending of suffering" and
no path"
Suffering" cause of suffering or accuulation" ending of
suffering and path or way are .now as the Four /oble Truth'
This is the first Buddha@s teaching that Sha.yauni preached to
the Fi,e Bhi.shus after %is #nlightenent'
Four /oble Truth is the theory abided by the Sound-hearing
(rhat' For suff ering" there are the Three Sufferings" the #ight
Sufferings which are the effe cts of Kara of sentient beings'
For accuulation" it is the causing of suffering' (ccuulation
eans the a ccuulated Kara incurred by the Three -ois ons"
that is" desire" anger an d illusion'
For end of suffering" it is the effect of culti,ating the *ay to
attain the state of /ir,ana' For path or way" it is the eth od or
the cause to end suffering" that is" to practice and culti,ate the
*ay'
(gain" in eptiness" there is no suffering" no cause of
suffering" no ending of suffering and no path" because the
reality character of the Four /oble Truth" one of the iportant
Buddhist &hara" is also epty'
no wisdo and also no attainent'
*isdo eans understanding' (ttainent refers to the
certification of attai ning a particular fruition of enlightenent'
This is the theory and practice of
Bodhisatt,a ,ehicle' The Six -araita being the *isdo are
practiced by Bodhisatt, a in order to attain enlightenent'
%owe,er" this Sutra says that
the wisdo does not exist" and there is no attainent at all' In
fact" in ep tiness" there is no wisdo a nd no attainent
because the nature of all &h ara is ordinarily epty
Thus there should not be any attachent to all &hara' The
ultiate enligh tenent is the perfect wisdo" in which there is
no attachent at all'
Because there is nothing obtainable" Bodhisatt,as through the
reliance on -ra<na- para ita %a,e no attachent and
hindrance in their inds'
Because there is nothing obtainable in eptiness" including the
Fi,e S.and has" Six Internal Bases 4Six 6oots5" Six #xternal
Bases 4Six &ust5"
Six !on sciousness #ighteen Fields" Four /oble Truths" Six
-araita and e,en the attainent" and because Bodhisatt,as
abide by the -ra<na-para ita" they ha,e no attachent and
hindrance in their inds'
If there is one &hara not yet epty' The ind is still attached
and hindere d' If there is soething obtainable" Bodhissatt,as
will not certify the -ra<na -paraita'
The -ra<na-paraita is the wisdo to understand the reality
character of n ature and all &hara" i'e' non-eptiness
coupled with non-existence'
+r" if there is no attachent to both eptiness and existence"
then you are unipeded and pure in your ind'
Because there is no ore attachent and hindrance" there is
no fear"
If one has no ore attachent and hindrance" one is
unipeded in one@s ind " and not be afraid" as one really and
truly understands the reality of the nature and life'
+ne is worried about the future as one does not really and truly
understand the principle of cause and effect' Because of
ignorance" one is afraid of bi rth and death'
The ain reason of fear is the attachent to all &hara" thus
the hindrance or ipedient of one@s own nature of ind'
and Far away fro erroneous ,iews and wishful-thin.ing"
7ltiately : The Final /ir,an a'
If one .eeps all the distorted drea-thin.ing" wishful-thin.ing"
false thing and erroneous ,iews" one will reach the state of
Final /ir,ana'
$ayan has Four &istorted Thin.ing:
0'6egard the ipure body as pure
1'6egard the suffering sensation as happy
2'6egard the iperanent ind as peranent
3'6egard the )not-self) &hara as self
(rhat also has Four &istorted Thin.ing:
0'(ttach to ipureness" but no not en,isage pureness of
&hara-body
1'(ttach to suffering" but do not en,isage the happiness of
7ltiate /ir,an a
2'(ttach to )not-self) &hara" but do not en,isage the
)liberated self)
3'(ttach to iperanence" but do not en,isage the
peranence of Buddha@s nature
Bodhisatt,a practices the -rofound -ra<na-paraita" .eeping all
the distort ed thin.ing" thus certifies the 7ltiate /ir,ana"
which is the final and perfect stillness'
Buddhas of the past" present" and future all rely on -ra<na-
paraita to attain (nnutar a- saya.-sabodhi'
The past" the present and the future are .nown as the Three
-eriods of Ti e' Thus" all Buddhas of the Three -eriods of
Tie" through reliance upon the profound and wonderful
-ra<na-paraita"
i'e' wisdo" are able to attain the supree" the genuine and
e>ual and gen uine enlightenent' In Sans.rit words" (nnutara
eans supree" being not hing abo,e it= saya. eans e>ual=
sabodhi eans genuine enlightene nt'
Genuine enlightenent is the attainent of the (rhat' Genuine
and e>ual en lightenent is the attainent of the Bodhisatt,a'
The supree" genuine an d e>ual enlightenent is the
attainent of the Buddha'
Therefore" realiDe that -ra<na-paraita is the great wondrous
antra" the unsurpass ed antra" and the une>ualled antra'
Mantra is a treatise with ystical eaning which represents the
nae" word and deed of a Bodhisatt,a and Buddha' The
antra presented by (,alo.ite s,ara Bodhisatt,a is the result
of his practice of the profound -ra<na-para ita'
The antra is so wondrous" spiritual and powerful that it can
clear the Three +bstacles" cross beyond all sentient beings'
The antra is so bright and radiant that it can eradicate all the
ignorance and afflictions of sentient beings'
The antra is so supree and unsurpassed that it reaches the
fruition of Buddha" i'e' the ,ery final and ultiate
enlightenent'
The antra is une>ualled because pra<na is the )other) of all
Buddha" thus nothing can be e>ual to it'
These four ad<ecti,es are used to describe the extraordinary
erits and ,ir tues of the antra'
It can eradicate all suffering" and It is genuine and not false'
)To eradicate all suffering) is a reiteration of )to attain
deli,erance fro all suffering) as stated in the beginning of the
Sutra' It is the great ,ow of (,al o.ites,ara Bodhisatt,a'
(ll sufferings including the Three Sufferings and #ight
Sufferings" can be er adicated by the -ra<na-paraita antra'
If one practices the -ra<na-paraita"one can cross beyond the
Three *orl ds and depart fro the sufferings of incarnation of
birth and death'
Buddha is a spea.er of true words" real words"non-exaggerated
words and consistent words" therefore the %eart Sutra that
Sha.yauni preached is not false'
#,erybody should ha,e faith on it" interpret and thin. o,er it"
and practice diligently" thus ,erify whether it is true or false'
Therefore" utter the -ra<na-paraita" !hant: Gate Gate
-aragate -arasagate Bodhis ,ahaE
The antra is only the Sans.rit syllables" not translation as it
falls under on one of the Fi,e !ategories of 7ntranslated Ters'
(s the antra is a secret language of Buddha and Bodhisatt,a
its eaning is ystical' -eople who uphold the antra by
reciting it will ha,e inconcei,a ble responses and effects'
%owe,er" the brief )eaning) of the antra is as follows:
The &iaond Sutra
0
This is what I heard one tie when the Buddha was staying in
the onastery in (nathapindi.a@s par. in the Geta Gro,e near
Sra,asti with a counity of 0"18C bhi.sus" fully ordained
on.s'
That day" when it was tie to a.e the round for als" the
Buddha put on his sanghati robe and" holding his bowl" went
into the city of Sra,asti to see. als food" going fro house to
house' *hen the als round was copleted" he returned to the
onastery to eat the idday eal' Then he put away his
sanghati robe and his bowl" washed his feet" arranged his
cushion" and sat down'
1
(t that tie" the Fenerable Subhuti stood up" bared his right
shoulder" put his .nee on the ground" and" folding his pals
respectfully" said to the Buddha" )*orld-%onored +ne" it is rare
to find soeone li.e you' Aou always support and show special
confidence in the bodhisatt,as'
)*orld-%onored +ne" if sons and daughters of good failies
want to gi,e rise to the highest" ost fulfilled" awa.ened ind"
what should they rely on and what should they do to aster
their thin.ing?)
The Buddha replied" )*ell said" SubhutiE *hat you ha,e said is
absolutely correct' The Tathagata always supports and shows
special confidence in the bodhisatt,as' -lease listen
with all of your attention and the Tathagata will respond to your
>uestion' If daughters and sons of good failies want to gi,e
rise to the highest" ost fulfilled" awa.ened ind" they should
rely on the following way')
The Fenerable Subhuti said" )$ord" we are so happy to hear
your teachings')
2
The Buddha said to Subhuti" )This is how the bodhisatt,a
ahasatt,as rnaster their thin.ing' @%owe,er any species of
li,ing beings there are--whether born fro eggs" fro the
wob" fro oisture" or spontaneously= whether they ha,e
for or do not ha,e for= whether they ha,e perceptions or do
not ha,e perceptions= or whether it cannot be said of the that
they ha,e perceptions or that they do not ha,e perceptions" we
ust lead all these beings to the ultiate nir,ana so that they
can be liberated' (nd when this innuerable" ieasurable"
infinite nuber of beings has becoe liberated" we do not" in
truth" thin. that a single being has been liberated"@
)*hy is this so? If" Subhuti" a bodhisatt,a holds on to the idea
that a self" a person" a li,ing being" or a life span exists" that
person is not an authentic bodhisatt,a')
3
)Moreo,er" Subhuti" when a bodhisatt,a practices generosity"
he does not rely on any ob<ect--that is to say he does not rely
on any for" sound" sell" taste" tactile ob<ect" or dhara--to
practice generosity' That" Subhuti" is the spirit in which a
bodhisatt,a should practice generosity" not relying on signs'
*hy? If a bodhisatt,a practices generosity without relying on
signs" the happiness that results cannot be concei,ed of or
easured' Subhuti" do you thin. that the space in the #astern
Iuarter can be easured?)
)/o" *orld-%onored +ne')
)Subhuti" can space in the *estern" Southern" and /orthern
Iuarters" abo,e and below be easured?)
)/o" *orld-%onored +ne')
)Subhuti" if a bodhisatt,a does not rely on any concept when
practicing generosity" then the happiness that results fro that
,irtuous act is as great as space' It cannot be easured'
Subhuti" the bodhisatt,as should let their inds dwell in the
teachings I ha,e <ust gi,en')
8
)*hat do you thin." Subhuti? Is it possible to grasp the
Tathagata by eans of bodily signs?)
)/o" *orld-%onored +ne' *hen the Tathagata spea.s of bodily
signs" there are no signs being tal.ed about')
The Buddha said to Subhuti: )In a place where there is
soething that can be distinguished by signs" in that place
there is deception' If you can see the signless nature of signs"
then you can see the Tathagata')
9
The Fenerable Subhuti said to the Buddha" )In ties to coe"
will there be people who" when they hear these teachings" ha,e
real faith and confidence in the?)
The Buddha replied" )&o not spea. that way" Subhuti' Fi,e
hundred years after the Tathagata has passed away" there will
still be people who en<oy the happiness that coes fro
obser,ing the precepts' *hen such people hear these words"
they will ha,e faith and confidence that here is the truth' *e
should .now that such people ha,e sown seeds not only during
the lifetie of one Buddha" or e,en two" three" four" or fi,e
Buddhas" but ha,e" in truth" planted wholesoe seeds during
the lifeties of tens of thousands of Buddhas' (nyone who" for
only a second" gi,es rise to a pure and clear confidence upon
hearing these words of the Tathagata" the Tathagata sees and
.nows that person" and he or she will attain ieasurable
happiness because of this understanding' *hy?
)Because that .ind of person is not caught up in the idea of a
self" a person" a li,ing being" or a life span' They are not
caught up in the idea of a dhara or the idea of a non-dhara'
They are not caught up in the notion that this is a sign and that
is not a sign' *hy? If you are caught up in the idea of a
dhara" you are also caught up in the ideas of a self" a person"
a li,ing being" and a life span' If you are caught up in the idea
that there is no dhara" you are still caught up in the ideas of
a self" a person" a li,ing being" and a life span' That is why we
should not get caught up in dharas or in the idea that
dharas do not exist' This is the hidden eaning when the
Tathagata says"@Bhi.sus" you should .now that all of the
teachings I gi,e to you are a raft'?(ll teachings ust be
abandoned" not to ention non-teachings')
:
)*hat do you thin." Subhuti" has the Tathagata arri,ed at the
highest" ost fulfilled" awa.ened ind? &oes the Tathagata
gi,e any teaching?)
The Fenerable Subhuti replied" )(s far as I ha,e understood the
$ord Buddha@s teachings" there is no independently existing
ob<ect of ind called the highest" ost fulfilled" awa.ened
ind" nor is there any independently existing teaching that the
Tathagata gi,es' *hy? The teachings that the Tathagata has
realiDed and spo.en of cannot be concei,ed of as separate"
independent existences and therefore cannot be described' The
Tathagata@s teaching is not self-existent nor is it non-self-
existent' *hy? Because the noble teachers are only
distinguished fro others in ters of the unconditioned')
;
)*hat do you thin." Subhuti? If soeone were to fill the 2"CCC
chiliocoss with the se,en precious treasures as an act of
generosity" would that person bring uch happiness by this
,irtuous act?)
The Fenerable Subhuti replied" )Aes" *orld-%onored +ne' It is
because the ,ery natures of ,irtue and happiness are not ,irtue
and happiness that the Tathagata is able to spea. about ,irtue
and happiness')
The Buddha said" )+n the other hand" if there is soeone who
accepts these teachings and puts the into practice" e,en if
only a gatha of four lines" and explains the to soeone else"
the happiness brought about by this ,irtuous act far exceeds
the happiness brought about by gi,ing the se,en precious
treasures' *hy? Because" Subhuti" all Buddhas and the dhara
of the highest" ost fulfilled" awa.ened ind of all Buddhas
arise fro these teachings' Subhuti" what is called
Buddhadhara is e,erything that is not Buddhadhara')
B
)*hat do you thin." Subhuti? &oes a Strea-#nterer thin." @I
ha,e attained the fruit of strea-entry'@?)
Subhuti replied" )/o" *orld-%onored +ne' *hy? Strea-
#nterer eans to enter the strea" but in fact there is no
strea to enter' +ne does not enter a strea that is for" nor
a strea that is sound" sell" taste" touch" or ob<ect of ind'
That is what we ean when we say entering a strea')
)*hat do you thin." Subhuti? &oes a +nce-6eturner thin." @I
ha,e attained the fruit of +nce-6eturning'@?)
Subhuti replied" )/o" *orld-%onored +ne' *hy? +nce-6eturner
eans to go and return once ore" but in truth there is no
going <ust as there is no returning' That is what we ean when
we say +nce-6eturner')
)*hat do you thin." Subhuti? &oes a /on-6eturner thin. li.e
this"@l ha,e attained the fruit of /o-6eturn'@?)
Subhuti replied")/o" *orld-%onored +ne' *hy? /o-6eturn
eans not to return to this world" but in fact there cannot be
any /on-6eturning' That is what we ean when we say /on-
6eturner')
)*hat do you thin." Subhuti? &oes an (rhat thin. li.e this" @I
ha,e attained the fruit of (rhatship?)
Subhuti replied" )/o" *orld-%onored +ne' *hy? There is no
separately existing thing that can be called (rhat' If an (rhat
gi,es rise to the thought that he has attained the fruit of
(rhatship" then he is still caught up in the idea of a self" a
person" a li,ing being" and a life span' *orld-%onored +ne" you
ha,e often said that I ha,e attained the concentration of
peaceful abiding and that in the counity" I a the (rhat
who has ost transfored need and desire' *orld-%onored
+ne" if I were to thin. that I had attained the fruit of (rhatship"
you certainly would not ha,e said that I lo,e to dwell in the
concentration of peaceful abiding')
0C
The Buddha as.ed Subhuti" )In ancient ties when the
Tathagata practiced under Buddha &ipan.ara" did he attain
anything?)
Subhuti answered" )/o" *orld-%onored +ne' In ancient ties
when the Tathagata was practicing under Buddha &ipan.ara"
he did not attain anything')
)*hat do you thin." Subhuti? &oes a bodhisatt,a create a
serene and beautiful Buddha field?)
)/o" *orld-%onored +ne' *hy? To create a serene and
beautiful Buddha field is not in fact creating a serene and
beautiful Buddha field' That is why it is called creating a serene
and beautiful Buddha field')
The Buddha said" )So" Subhuti" all the bodhisatt,a ahasatt,as
should gi,e rise to a pure and clear intention in this spirit'
*hen they gi,e rise to this intention" they should not rely on
fors" sounds" sells" tastes" tactile ob<ects" or ob<ects of
ind' They should gi,e rise to an intention with their inds not
dwelling anywhere'@
)Subhuti" if there were soeone with a body as big as Mount
Sueru" would you say that his was a large body?)
Subhuti answered" )Aes" *orld-%onored +ne" ,ery large' *hy?
*hat the Tathagata says is not a large body" that is .nown as a
large body')
00
)Subhuti" if there were as any Ganges 6i,ers as the nuber
of grains of sand in the Ganges" would you say that the nuber
of grains of sand in all those Ganges 6i,ers is ,ery any@)
Subhuti answered" )Fery any indeed" *orld-%onored +ne' If
the nuber of Ganges 6i,ers were huge" how uch ore so
the nuber of grains of sand in all those Ganges 6i,ers')
)Subhuti" now I want to as. you this: if a daughter or son of
good faily were to fill the 2"CCC chiliocoss with as any
precious <ewels as the nuber of grains of sand in all the
Ganges 6i,ers as an act of generosity" would that person bring
uch happiness by her ,irtuous act?)
Subhuti replied" )Fery uch" *orld-%onored +ne')
The Buddha said to Subhuti" )If a daughter or son of a good
faily .nows how to accept" practice" and explain this sutra to
others" e,en if it is a gatha of four lines" the happiness that
results fro this ,irtuous act would be far greater')
01
)Furtherore" Subhuti" any plot of land on which this sutra is
proclaied" e,en if only one gatha of four lines" will be a land
where gods" en" and asuras will coe to a.e offerings <ust
as they a.e offerings to a stupa of the Buddha' If the plot of
land is regarded as that sacred" how uch ore so the person
who practices and recites this sutra' Subhuti" you should .now
that that person attains soething rare and profound'
*here,er this sutra is .ept is a sacred site enshrining the
presence of the Buddha or one of the Buddha@s great disciples')
02
(fter that" Subhuti as.ed the Buddha" )*hat should this sutra
be called and how should we act regarding its teachings?)
The Buddha replied")Thls sutra should be called The &iaond
that !uts through Illusion because it has the capacity to cut
through allusions and afflictions and bring us to the shore of
liberation' -lease use this title and practice according to its
deepest eaning' *hy? *hat the Tathagata has called the
highest" transcendent understanding is not" in fact" the highest"
transcendent understanding' That is why it is truly the highest"
transcendent understanding:)
The Buddha as.ed")*hat do you thin." Subhuti? Is there any
dhara that the Tathagata teaches?)
Subhuti replied" )The Tathagata has nothing to teach" *orld-
%onored +ne')
)*hat do you thin." Subhuti? (re there any particles of dust
in the 2"CCC chiliocoss?)
)Fery any" *orld-%onored +ne')
)Subhuti" the Tathagata says that these particles of dust are
not particles of dust" That is why they are truly particles of
dust' (nd what the Tathagata calls chiliocoss are not in fact
chiliocoss' That is why they are called chiliocossl)
)*hat do you thin." Subhuti? !an the Tathagata be recogniDed
by the possession of the thirty-two ar.s?)
The Fenerable Subhuti replied" )/o" *orld-%onored +ne' *hy?
Because what the Tathagata calls the thirty-two ar.s are not
essentially ar.s and that is why the Tathagata calls the the
thirty-two ar.s')
)Subhuti" if as any ties as there are grains of sand in the
Ganges a son or daughter of a good faily gi,es up his or her
life as an act of generosity and if another daughter or son of a
good faily .nows how to accept" practice" and explain this
sutra to others" e,en if only a gatha of four lines" the happiness
resulting fro explaining this sutra is far greater')
03
*hen he had heard this uch and penetrated deeply into its
significance" the Fenerable Subhuti was o,ed to tears' %e
said" )*orld-%onored +ne" you are truly rare in this world'
Since the day I attained the eyes of understanding" than.s to
the guidance of the Buddha" I ha,e ne,er before heard
teachings so deep and wonderful as these' *orld-%onored +ne"
if soeone hears this sutra" has pure and clear confidence in it"
and arri,es at insight into the truth" that person will realiDe the
rarest .ind of ,irtue' *orld-%onored +ne" that insight into the
truth is essentially not insight' That is what the Tathagata calls
insight into the truth'
)*orld-%onored +ne" today it is not difficult for e to hear this
wonderful sutra" ha,e confidence in it" understand it" accept it"
and put it into practice' But in the future" in 8CC years" if there
is soeone who can hear this sutra" ha,e confidence in it"
understand it" accept it" and put it into practice" then certainly
the existence of soeone li.e that will be great and rare' *hy?
That person will not be doinated by the idea of a self" a
person" a li,ing being" or a life span' *hy? The idea of a self is
not an idea" and the ideas of a person" a li,ing being" and a life
span are not ideas either' *hy? Buddhas are called Buddhas
because they are free of ideas')
)The Buddha said to Subhuti" )That is >uite right' If soeone
hears this sutra and is not terrified or afraid" he or she is rare'
*hy? Subhuti" what the Tathagata calls paraa-paraita" the
highest transcendence" is not essentially the highest
transcendence" and that is why it is called the highest
transcendence'
)Subhuti" the Tathagata has said that what is called
transcendent endurance is not transcendent endurance' That is
why it is called transcendent endurance' *hy? Subhuti"
thousands of lifeties ago when y body was cut into pieces
by King Kalinga" I was not caught in the idea of a self" a
person" a li,ing being" or a life span' If" at that tie" I had
been caught up in any of those ideas" I would ha,e felt anger
and ill-will against the .ing'
)I also reeber in ancient ties" for 8CC lifeties" I practiced
transcendent endurance by not being caught up in the idea of a
self" a person" a li,ing being" or a life span' So" Subhuti" when
a bodhisatt,a gi,es rise to the une>ualled ind of awa.ening"
he has to gi,e up all ideas' %e cannot not rely on fors when
he gi,es rise to that ind" nor on sounds" sells" tastes" tactile
ob<ects" or ob<ects of ind' %e can only gi,e rise to that ind
that is not caught up in anything'
)The Tathagata has said that all notions are not notions and
that all li,ing beings are not li,ing beings' Subhuti" the
Tathagata is one who spea.s of things as they are" spea.s what
is true" and spea.s in accord with reality' %e does not spea.
decepti,ely or to please people' Subhuti" if we say that the
Tagthagata has realiDed a teaching" that teaching is neither
graspable nor decepti,e'
)Subhuti" a bodhisatt,a who still depends on notions to practice
generosity is li.e soeone wal.ing in the dar.' %e will not see
anything' But when a bodhisatt,a does not depend on notions
to practice generosity" he is li.e soeone with good eyesight
wal.ing under the bright light of the sun' %e can see all shapes
and colors'
)Subhuti" if in the future there is any daughter or son of good
faily who has the capacity to accept" read" and put into
practice this sutra" the Tathagata will see that person with his
eyes of understanding' The Tathagata will .now that person"
and that person will realiDe the easureless" liitless fruit of
her or his ,irtuous act')
08
)Subhuti" if on the one hand" a daughter or son of a good
faily gi,es up her or his life in the orning as any ties as
there are grains of sand in the Ganges as an act of generosity"
and gi,es as any again in the afternoon and as any again in
the e,ening" and continues doing so for countless ages= and if"
on the other hand" another person listens to this sutra with
coplete confidence and without contention" that person@s
happiness will be far greater' But the happiness of one who
writes this sutra down" recei,es" recites" and explains it to
others cannot be copared'
)In suary" Subhuti" this sutra brings about boundless ,irtue
and happiness that cannot be concei,ed or easured' If there
is soeone capable of recei,ing" practicing" reciting" and
sharing this sutra with others" the Tathagata will see and .now
that person" and he or she will ha,e inconcei,able"
indescribable" and incoparable ,irtue' Such a person will be
able to shoulder the highest" ost fulfilled" awa.ened career of
the Tathagata' *hy? Subhuti" if one is content with the sall
teachings" if he or she is still caught up in the idea of a self" a
person" a li,ing being" or a life span" he or she will not be able
to listen" recei,e" recite" and explain this sutra to others'
Subhuti" any place this sutra is found is a place where gods"
en" and asuras will coe to a.e offerings' Such a place is a
shrine and should be ,enerated with foral cereonies"
circuabulations" and offerings of flowers and incense')
09
)Furtherore" Subhuti" if a son or daughter of good faily"
while reciting and practicing this sutra" is disdained or
slandered" his or her isdeeds coitted in past li,es"
including those that could bring about an e,il destiny" will be
eradicated" and he or she will attain the fruit of the ost
fulfilled" awa.ened ind' Subhuti" in ancient ties before I et
Buddha &ipan.ara" I had ade offerings to and had been
attendant of all ;3"CCC ulti-illions of buddhas' If soeone is
able to recei,e" recite" study" and practice this sutra in the last
epoch" the happiness brought about by this ,irtuous act is
hundreds of thousands ties greater than that which I brought
about in ancient ties' In fact" such happiness cannot be
concei,ed or copared with anything" e,en atheatically'
Such happiness is ieasurable'
)Subhuti" the happiness resulting fro the ,irtuous act of a son
or daughter of good faily who recei,es" recites" studies" and
practices this sutra in the last epoch will be so great that if I
were to explain it now in detail" soe people would becoe
suspicious and disbelie,ing" and their inds ight becoe
disoriented' Subhuti" you should .now that the eaning of this
sutra is beyond conception and discussion' $i.ewise" the fruit
resulting fro recei,ing and practicing this sutra is beyond
conception and discussion')
0:
(t that tie" the Fenerable Subhuti said to the Buddha"
)*orld-%onored +ne" ay I as. you again that if daughters or
sons of good faily want to gi,e rise to the highest" ost
fulfilled" awa.ened ind" what should they rely on and what
should they do to aster their thin.ing?)
The Buddha replied" )Subhuti" a good son or daughter who
wants to gi,e rise to the highest" ost fulfilled" awa.ened ind
should do it in this way: @*e ust lead all beings to the shore
of awa.ening" but" after these beings ha,e becoe liberated"
we do not" in truth" thin. that a single being has been
liberated'@ *hy is this so? Subhuti" if a bodhisatt,a is still
caught up in the idea of
a self" a person" a li,ing being or a life span" that person is not
an authentic bodhisatt,a' *hy is that?
)Subhuti" in fact" there is no independently existing ob<ect of
ind called the highest" ost fulfilled" awa.ened ind' *hat
do you thin." Subhuti? In ancient ties" when the Tathagata
was li,ing with Buddha &ipan.ara" did he attain anything called
the highest" ost fulfilled" awa.ened ind?)
)/o" *orld-%onored +ne' (ccording to what I understand fro
the teachings of the Buddha" there is no attaining of anything
called the highest" ost fulfilled" awa.ened ind')
The Buddha said" )6ight you are" Subhuti' In fact" there does
not exist the so-called highest" ost fulfilled" awa.ened ind
that the Tathagata attains' Because if there had been any such
thing" Buddha &ipan.ara would not ha,e predicted of e" @In
the future" you will coe to be a Buddha called Sha.yauni'@
This prediction was ade because there is" in fact" nothing that
can be attained that is called the highest" ost fulfilled"
awa.ened ind' *hy? Tathagata eans the suchness of all
things 4dharas5' Soeone would be ista.en to say that the
Tathagata has attained the highest" ost fulfilled" awa.ened
ind since there is not any highest" ost fulfilled" awa.ened
ind to be attained' Subhuti" the highest" ost fulfilled"
awa.ened ind that the Tathagata has attained is neither
graspable nor elusi,e' This is why the Tathagata has said" @(ll
dharas are Buddhadhara'@ *hat are called all dharas are"
in fact" not all dharas' That is why they are called all
dharas'
)Subhuti" a coparison can be ade with the idea of a great
huan body')
Subhuti said" )*hat the Tathagata calls a great huan body is"
in fact" not a great huan body')
)Subhuti" it is the sae concerning bodhisatt,as' If a
bodhisatt,a thin.s that she has to liberate all li,ing beings"
then she is not yet a bodhisatt,a' *hy? Subhuti" there is no
independently existing ob<ect of ind called bodhisatt,a'
Therefore" the Buddha has said that all dharas are without a
self" a person" a li,ing being" or a life span' Subhuti" if a
bodhisatt,a thin.s" @I ha,e to create a serene and beautiful
Buddha field? that person is not yet a bodhisatt,a' *hy? *hat
the Tathagata calls a serene and beautiful Buddha field is not in
fact a serene and beautiful Buddha field' (nd that is why it is
called a serene and beautiful Buddha field' Subhuti" any
bodhisatt,a who thoroughly understands the principle of non-
self and non-dhara is called by the Tathagata an authentic
bodhisatt,a')
0;
)Subhuti" what do you thin.? &oes the Tathagata ha,e the
huan eye?)
Subhuti replied")Aes" *orld-%onored +ne" the Tathagata does
ha,e the huan eye')
The Buddha as.ed" )Subhuti" what do you thin.? &oes the
Tathagata ha,e the di,ine eye?)
Subhuti said" )Aes" *orld-%onored +ne" the Tathagata does
ha,e the di,ine eye')
)Subhuti" what do you thin.? &oes the Tathagata ha,e the eye
of insight?)
Subhuti replied")Aes" *orld-%onored +ne" the Tathagata does
ha,e the eye of insight')
)Subhuti" what do you thin.? &oes theTathagata ha,e the eye
of transcendent wisdo?)
)Aes" *orld-%onored +ne" the Tathagata does ha,e the eye of
transcendent wisdo')
The Buddha as.ed" )&oes the Tathagata ha,e the Buddha
eye?)
)Aes" *orld-%onored +ne" the Tathagata does ha,e the Buddha
eye')
)Subhuti" what do you thin.? &oes the Buddha see the sand in
the Ganges as sand?)
Subhuti said" )*orld-%onored +ne" the Tathagata also calls it
sand')
)Subhuti" if there were as any Ganges 6i,ers as the nuber
of grains of sand of the Ganges and there was a Buddha land
for each grain of sand in all those Ganges 6i,ers" would those
Buddha lands be any?)
)Aes" *orld-%onored +ne" ,ery any')

The Buddha said" )Subhuti" howe,er any li,ing beings there
are in all these Buddha lands" though they each ha,e a
different entality" the Tathagata understands the all' *hy is
that? Subhuti" what the Tathagata calls different entalities are
not in fact different entalities' That is why they are called
different entalities')
)*hy? Subhuti" the past ind cannot be grasped" neither can
the present ind or the future ind')
0B
)*hat do you thin." Subhuti? If soeone were to fill the 2"CCC
chiliocoss with precious treasures as an act of generosity"
would that person bring great happiness by his ,irtuous act?)
)Aes" ,ery uch" *orld-%onored +ne')
)Subhuti" if such happiness were concei,ed as an entity
separate fro e,erything else" the Tathagata would not ha,e
said it to be great" but because it is ungraspable" the Tathagata
has said that the ,irtuous act of that person brought about
great happiness')
1C
)Subhuti" what do you thin.? !an the Tathagata be percei,ed
by his perfectly fored body?)
)/o" *orld-%onored +ne' *hat the Tathagata calls a perfectly
fored body is not in fact a perfectly fored body' That is why
it is called a perfectly fored body')
)*hat do you thin." Subhuti? !an the Tathagata be percei,ed
by his perfectly fored physiognoy?)
)/o" *orld-%onored +ne' It is ipossible to percei,e the
Tathagata by any perfectly fored physiognoy' *hy?
Because what the Tathagata calls perfectly fored
physiognoy is not in fact perfectly fored physiognoy' That
is why it is called perfectly fored physiognoy')
10
)Subhuti" do not say that the Tathagata concei,es the idea @I
will gi,e a teaching? &o not thin. that way' *hy? If anyone
says that the Tathagata has soething to teach" that person
slanders the Buddha because he does not understand what I
say' Subhuti" gi,ing a &hara tal. in fact eans that no tal. is
gi,en' This is truly a &hara tal.')
Then" Insight-$ife Subhuti said to the Buddha" )*orld-%onored
+ne" in the future" will there be li,ing beings who will feel
coplete confidence when they hear these words?)
The Buddha said" )Subhuti" those li,ing beings are neither
li,ing beings nor non-li,ing beings' *hy is that? Subhuti" what
the Tathagata calls non-li,ing beings are truly li,ing beings')
11
Subhuti as.ed the Buddha" )*orld-%onored +ne" is the highest"
ost fulfilled" awa.ened ind that the Buddha attained the
unattainable?)
The Buddha said" )That is right" Subhuti' 6egarding the
highest" ost fulfilled" awa.ened ind" I ha,e not attained
anything' That is why it is called the highest" ost fulfilled"
awa.ened ind')
12
)Furtherore" Subhuti" that ind is e,erywhere e>ually'
Because it is neither high nor low" it is called the highest" ost
fulfilled" awa.ened ind' The fruit of the highest" ost fulfilled"
awa.ened ind is realiDed through the practice of all
wholesoe actions in the spirit of non-self" nonperson" non-
li,ing being" and non-life span' Subhuti" what are called
wholesoe actions are in fact not wholesoe actions' That is
why they are called wholesoe actions')
13
)Subhuti" if soeone were to fill the 2"CCC chiliocoss with
piles of the se,en precious treasures as high as Mount Sueru
as an act of generosity" the happiness resulting fro this is
uch less than that of another person who .nows how to
accept" practice" and explain the Fa<racchedi.a -ra<naparaita
Sutra to others' The happiness resulting fro the ,irtue of a
person who practices this sutra" e,en if it is only a gatha of four
lines" cannot be described by using exaples or atheatics')
18
)Subhuti" do not say that the Tathagata has the idea" @I will
bring li,ing beings to the shore of liberation'@ &o not thin. that
way" Subhuti' *hy? In truth there is not one single being for
the Tathagata to bring to the other shore' If the Tathagata
were to thin. there was" he would be caught in the idea of a
self" a person" a li,ing being" or a life span' Subhuti" what the
Tathagata calls a self essentially has no self in the way that
ordinary persons thin. there is a self' Subhuti" the
Tathagata does not regard anyone as an ordinary person' That
is why he can call the ordinary persons')
19
)*hat do you thin." Subhuti? !an soeone editate on the
Tathagata by eans of the thirty-two ar.s?)
Subhuti said" )Aes" *orld-%onored +ne' *e should use the
thirty-two ar.s to editate on the Tathagata')
The Buddha said" )If you say that you can use the thirty-two
ar.s to see the Tathagata" then the !a.ra,artin is also a
Tathagata?)
Subhuti said" )*orld-%onored +ne" I understand your teaching'
+ne should not use the thirty-two ar.s to editate on the
Tathagata')
Then the *orld-%onored +ne spo.e this ,erse:

)Soeone who loo.s for e in for or see.s e in sound
is on a ista.en path and cannot see the Tathagata')
1:
)Subhuti" if you thin. that the Tathagata realiDes the highest"
ost fulfilled" awa.ened ind and does not need to ha,e all
the ar.s" you are wrong' Subhuti" do not thin. in that way'
&o not thin. that when one gi,es rise to the highest" ost
fulfilled" awa.ened ind" one needs to see all ob<ects of ind
as nonexistent" cut off fro life' -lease do not thin. in that
way' +ne who gi,es rise to the highest" ost fulfilled"
awa.ened ind does not contend that all ob<ects of ind are
nonexistent and cut off fro life')
1;
)Subhuti" if a bodhisatt,a were to fill the 2"CCC chiliocoss with
the se,en precious treasures" as any as the nuber of sand
grains in the Ganges as an act of generosity" the happiness
brought about by his or her ,irtue is less than that brought
about by soeone who has understood and wholeheartedly
accepted the truth that all dharas are of selfless nature and is
able to li,e and bear fully this truth' *hy is that" Subhuti?
Because a bodhisatt,a does not need to build up ,irtue and
happess')
Subhuti as.ed the Buddha" )*hat do you ean" *orld-%onored
+ne" when you say that a bodhisatt,a does not need to build
up ,irtue and happiness?)
)Subhuti" a bodhisatt,a gi,es rise to ,irtue but is not caught in
the idea of ,irtue and happiness' That is why the Tathagata has
said that a bodhisatt,a does not need to build up ,irtue and
happiness')
1B
)Subhuti" if soeone says that the *orld-%onored +ne coes"
goes" sits" and lies down" that person has not understood what
I ha,e said' *hy? The eaning of Tathagata is @does not coe
fro anywhere and does not go anywhere? That is why he is
called a Tathagata')

2C
)Subhuti" if a daughter or son of a good faily were to grind
the 2"CCC chiliocoss to particles of dust" do you thin. there
would be any particles?)
Subhuti replied" )*orld-%onored +ne" there would be any
indeed' *hy? If particles of dust had a real self-existence" the
Buddha would not ha,e called the particles of dust' *hat the
Buddha calls particles of dust are not" in essence" particles of
dust' That is why they can be called particles of dust' *orld-
%onored +ne" what the Tathagata calls the 2"CCC chiliocoss
are not chiliocoss' That is why they are called chiliocoss'
*hy? If chiliocoss are real" they are a copound of particles
under the conditions of being assebled into an ob<ect' That
which the Tathagata calls a copound is not essentially a
copound' That is why it is called a copound')
)Subhuti" what is called a copound is <ust a con,entional way
of spea.ing' It has no real basis' +nly ordinary people are
caught up in con,entional ters')
20
)Subhuti" if anyone says that the Buddha has spo.en of a self
,iew" a person ,iew" a li,ing-being ,iew" or a life span ,iew"
has that person understood y eaning?)
)/o" *orld-%onored +ne' Such a person has not understood
the Tathagata' *hy? *hat the Tathagata calls a self ,iew" a
person ,iew" a li,ing-being ,iew" or a life span ,iew are not in
essence a self ,iew" a person ,iew" a li,ing-being ,iew" or a life
span ,iew' That is why they are called a self ,iew" a person
,iew" a li,ing-being ,iew" or a life span ,iew')
)Subhuti" soeone who gi,es rise to the highest" ost fulfilled"
awa.ened ind should .now that this is true of all dharas"
should see that all dharas are li.e this" should ha,e
confidence in the understanding of all dharas without any
conceptions about dharas' Subhuti" what is called a
conception of dharas" the Tathagata has said" is not a
conception of dharas' That is why it is called a conception of
dharas')
21
)Subhuti" if soeone were to offer an ieasurable >uantity of
the se,en treasures to fill the worlds as infinite as space as an
act of generosity" the happiness resulting fro that ,irtuous act
would not e>ual the happiness resulting fro a son or daughter
of a good faily who gi,es rise to the awa.ened ind and
reads" recites" accepts" and puts into practice this sutra" and
explains it to others" e,en if only a gatha of four lines' In what
spirit is this explanation gi,en? *ithout being caught up in
signs" <ust according to things as they are" without agitation'
*hy is this?
)(ll coposed things are li.e a drea"
a phanto" a drop of dew" a flash of lightning'
That is how to editate on the"
that is how to obser,e the')
(fter they heard the $ord Buddha deli,er this sutra" the
Fenerable Subhuti" the bhi.sus and bhi.sunis" layen and
laywoen" and gods and asuras" filled with <oy and confidence"
undertoo. to put these teachings into practice'
The $otus Sutra
Translated By %' Kern 40;;35
Sacred Boo.s of the #ast" Fol JJI'
!hapter 0
I/T6+&7!T+6A'
Thus ha,e I heard' +nce upon a tie the $ord was staying at
6Kgagriha" on the Gridhra.uta ountain" with a nuerous
asseblage of on.s" twel,e hundred on.s" all of the
(rhats" stainless" free fro depra,ity" self-controlled"
thoroughly eancipated in thought and .nowledge" of noble
breed" 4li.e unto5 great elephants" ha,ing done their tas." done
their duty" ac>uitted their charge" reached the goal= in who
the ties which bound the to existence were wholly destroyed"
whose inds were thoroughly eancipated by perfect
.nowledge" who had reached the utost perfection in subduing
all their thoughts= who were possessed of the transcendent
faculties= einent disciples" such as the ,enerable (gLKta-
Kaundinya" the ,enerable (s,agit" the ,enerable FKshpa" the
,enerable MahKnKan" the ,enerable Bhadri.al" the ,enerable
MahK-KKsyapa" the ,enerable KKsyapa of 7ru,il,K" the
,enerable KKsyapa of /adi" the ,enerable KKsyapa of GayK" the
,enerable SKriputra" the ,enerable MahK-MaudgalyKyana" the
,enerable MahK-KKtyKyana" the ,enerable (niruddha" the
,enerable 6e,ata" the ,enerable Kapphina" the ,enerable
Ga,Kpati" the ,enerable -ilinda,atsa" the ,enerable Fa.ula"
the ,enerable BhKrad,Kga" the ,enerable MahK-Kaushthila" the
,enerable /anda 4alias MahKnanda5" the ,enerable 7pananda"
the ,enerable Sundara-/anda" the ,enerable -Mrna
MaitrKyanNputra" the ,enerable SubhMti" the ,enerable 6Khula=
with the yet other great disciples" as the ,enerable (nanda"
still under training" and two thousand other on.s" soe of
who still under training" the others asters= with six
thousand nuns ha,ing at their head MahKpragKpatN" and the
nun AasodharK" the other of 6Khula" along with her train=
4further5 with eighty thousand Bodhisatt,as" all unable to slide
bac." endowed with the spells of supree" perfect
enlightenent" firly standing in wisdo= who o,ed onward
the ne,er de,iating wheel of the law= who had propitiated
any hundred thousands of Buddhas= who under any
hundred thousands of Buddhas had planted the roots of
goodness" had been intiate with any hundred thousands of
Buddhas" were in body and ind fully penetrated with the
feeling of charity= able in counicating the wisdo of the
TathKgatas= ,ery wise" ha,ing reached the perfection of
wisdo= renowned in any hundred thousands of worlds=
ha,ing sa,ed any hundred thousand yriads of .otis of
beings= such as the Bodhisatt,a MahKsatt,a MaLgusrN" as
prince royal= the Bodhisatt,as MahKsatt,as (,alo.ites,ara"
MahKsthKaprKpta" Sar,arthanKan" /ityodyu.ta"
(ni.shiptadhura" 6atna.andra" BhaishagyarKga" -radKnasMra"
6atna.andra" 6atnaprabha" -Mrna.andra" Mahi,i.rKin"
Trailo.a,i.rKin" (nanta,i.rKin" MahKpratibhKna"
SatatasaitKbhiyu.ta" &haranNdhara" (.shayaati" -adasrN"
/a.shatrarKga" the Bodhisatt,a MahKsatt,a Maitreya" the
Bodhisatt,a MahKsatt,a Siha'
*ith the were also the sixteen ,irtuous en to begin with
BhadrapKla" to wit" BhadrapKla" 6atni.ara" SusKrtha,Kha"
/aradatta" Guhagupta" Farunadatta" Indradatta" 7ttaraati"
Fiseshaati" FardhaKnaati" (oghadarsin" Susasthita"
Su,i.rKnta,i.rKin" (nupaaati" SMryagarbha" and
&haranidhara= besides eighty thousand Bodhisatt,as" aong
who the fore-entioned were the chiefs= further Sa.ra" the
ruler of the celestials" with twenty thousand gods" his followers"
such as the god Kandra 4the Moon5" the god SMrya 4the Sun5"
the god Saantagandha 4the *ind5" the god 6atnaprabha" the
god (,abhKsaprabha" and others= further" the four great rulers
of the cardinal points with thirty thousand gods in their train"
,iD' the great ruler FirMdha.a" the great ruler FirMpK.sha" the
great ruler &hritarKshtra" and the great ruler Faisra,ana= the
god Os,ara and the god Mahes,ara" each followed by thirty
thousand gods= further" Braha Sahdpati and his twel,e
thousand followers" the Braha.(yi.a gods" aongst who
Braha Si.hin and Braha Gyotishprabha" with the other
twel,e thousand Braha.dyi.a gods= together with the eight
/Kga .ings and any hundred thousand yriads of .otis of
/igas in their train" ,iD' the /Kga .ing /anda" the /Kga .ing
7pananda" SKgara" FKsu.i" Ta.sha.a" Manas,in" (na,atapta"
and 7tpala.a= further" the four Kinnara .ings with any
hundred thousand yriads of .otis of followers" ,iD' the
Kinnara .ing &rua" the Kinnara .ing MahKdhara" the
Kinnara .ing Sudhara" and the Kinnara .ing &haradhara=
besides" the four di,ine beings 4called5 Gandhar,a.Kyi.as with
any hundred thousand Gandhar,as in their suite" ,iD' the
Gandhar,a ManogLa" the Gandhar,a ManogLas,ara" the
Gandhar,a Madhura" and the Gandhar,a Madhuras,ara=
further" the four chiefs of the deons followed by any
hundred thousand yriads of .otis of deons" ,iD' the chief of
the deons Bali" Kharas.andha" Fea.itri" and 6Khu= along
with the four Garuda chiefs followed by any hundred
thousand yriads of .otis of Garudas" ,iD' the Garuda chiefs
MahKtegas" MahK.Kya" MahKpMrna" and MahKrddhiprKpta" and
with (gKtasatru" .ing of Magadha" the son of Faidehi'
/ow at that tie it was that the $ord surrounded" attended"
honoured" re,ered" ,enerated" worshipped by the four classes
of hearers" after expounding the &haraparyKya called @the
Great #xposition"@ a text of great de,elopent" ser,ing to
instruct Bodhisatt,as and proper to all Buddhas" sat cross-
legged on the seat of the law and entered upon the editation
tered @the station of the exposition of Infinity=@ his body was
otionless and his ind had reached perfect tran>uillity' (nd
as soon as the $ord had entered upon his editation" there fell
a great rain of di,ine flowers" MandKra,asK and great
MandKra,as" MaLgMsha.as and great MaLgMsha.as" co,ering
the $ord and the four classes of hearers" while the whole
Buddha field shoo. in six ways: it o,ed" reo,ed" trebled"
trebled fro one end to the other" tossed" tossed along'
Then did those who were assebled and sitting together in that
congregation" on.s" nuns" ale and feale lay de,otees"
gods" /agas" goblins" Gandhar,as" deons" Garudas" Kinnaras"
great serpents" en" and beings not huan" as well as
go,ernors of a region" rulers of aries and rulers of four
continents" all of the with their followers" gaDe on the $ord in
astonishent" in aaDeent" in ecstasy'
(nd at that oent there issued a ray fro within the circle of
hair between the eyebrows of the $ord' It extended o,er
eighteen hundred thousand Buddha-fields in the eastern
>uarter" so that all those Buddha-fields appeared wholly
illuinated by its radiance" down to the great hell (,N.i and up
to the liit of existence' (nd the beings in any of the six states
of existence becae ,isible" all without exception' $i.ewise the
$ords Buddhas staying" li,ing" and existing in those Buddha-
fields becae all ,isible" and the law preached by the could
be entirely heard by all beings' (nd the on.s" nuns" lay
de,otees ale and feale" Aogins and students of Aoga" those
who had obtained the fruition 4of the -aths of sanctification5
and those who had not" they" too" becae ,isible' (nd the
Bodhisatt,as MahKsatt,as in those Buddha-fields who plied the
Bodhisatt,a-course with ability" due to their earnest belief in
nuerous and ,arious lessons and the fundaental ideas"
they" too" becae all ,isible' $i.ewise the $ords Buddhas in
those Buddha-fields who had reached final /ir,Kna becae
,isible" all of the' (nd the StMpas ade of <ewels and
containing the relics of the extinct Buddhas becae all ,isible
in those Buddha-fields'
Then rose in the ind of the Bodhisatt,a MahKsatt,a Maitreya
this thought: + how great a wonder does the TathKgata
displayE *hat ay be the cause" what the reason of the $ord
producing so great a wonder as this? (nd such astonishing"
prodigious" inconcei,able" powerful iracles now appear"
although the $ord is absorbed in editationE *hy" let e
in>uire about this atter= who would be able here to explain it
to e? %e then thought: %ere is MaLgusrN" the prince royal"
who has plied his office under forer Ginas and planted the
roots of goodness" while worshipping any Buddhas' This
MaLgusrN" the prince royal" ust ha,e witnessed before such
signs of the forer TathKgatas" those (rhats" those perfectly
enlightened Buddhas= of yore he ust ha,e en<oyed the grand
con,ersations on the law' Therefore will I in>uire about this
atter with MaLgusrN" the prince royal'
(nd the four classes of the audience" on.s" nuns" ale and
feale lay de,otees" nuerous gods" /Kgas" goblins"
Gandhar,as" deons" Garudas" Kinnaras" great serpents" en"
and beings not huan" on seeing the agnificence of this great
iracle of the $ord" were struc. with astonishent" aaDeent
and curiosity" and thought: $et us in>uire why this agnificent
iracle has been produced by the great power of the $ord'
(t the sae oent" at that ,ery instant" the Bodhisatt,a
MahKsatt,a Maitreya .new in his ind the thoughts arising in
the inds of the four classes of hearers and he spo.e to
MaLgusrN" the prince royal: *hat" + MaLgusrN" is the cause"
what is the reason of this wonderful" prodigious" iraculous
shine ha,ing been produced by the $ord? $oo." how these
eighteen thousand Buddha-fields appear ,ariegated" extreely
beautiful" directed by TathKgatas and superintended by
TathKgatas'
Then it was that Maitreya" the Bodhisatt,a MahKsatt,a"
addressed MaLgusrN" the prince royal" in the following stanDas:
0' *hy" MaLgusrN" does this ray darted by the guide of en
shine forth fro between his brows? this single ray issuing
fro the circle of hair? and why this abundant rain of
MandKra,as?
1' The gods" o,er<oyed" let drop MaLgMsha.as and sandal
powder" di,ine" fragrant" and delicious'
2' This earth is" on e,ery side" replete with splendour" and all
the four classes of the assebly are filled with delight" while
the whole field sha.es in six different ways" frightfully'
3' (nd that ray in the eastern >uarter illuinates the whole of
eighteen thousand Buddha-fields" siultaneously" so that those
fields appear as gold-coloured'
8' 4The uni,erse5 as far as the 4hell5 (,i.i 4and5 the extree
liit of existence" with all beings of those fields li,ing in any of
the six states of existence" those who are lea,ing one state to
be born in another=
9' Their ,arious and different actions in those states ha,e
becoe ,isible= whether they are in a happy" unhappy" low"
einent" or interediate position" all that I see fro this place'
:' I see also the Buddhas" those lions of .ings" re,ealing and
showing the essence of the law" coforting any .otis of
creatures and eitting sweet-sounding ,oices'
;' They let go forth" each in his own field" a deep" sublie"
wonderful ,oice" while proclaiing the Buddha-laws by eans
of yriads of .otis of illustrations and proofs'
B' (nd to the ignorant creatures who are oppressed with toils
and distressed in ind by birth and old age" they announce the
bliss of 6est" saying: This is the end of trouble" + on.s'
0C' (nd to those who are possessed of strength and ,igour and
who ha,e ac>uired erit by ,irtue or earnest belief in the
Buddhas" they show the ,ehicle of the -ratye.abuddhas" by
obser,ing this rule of the law'
00' (nd the other sons of the Sugata who" stri,inor after
superior .nowledge" ha,e constantly accoplished their ,arious
tas.s" the also they adonish to enlightenent'
01' Fro this place" + MaLgughosha" I see and hear such
things and thousands of .otis of other particulars besides= I will
only describe soe of the'
02' 0 see in any fields Bodhisatt,as by any thousands of
.otis" li.e sands of the Ganges" who are producing
enlightenent according to the different degree of their power'
03' There are soe who charitably bestow wealth" gold" sil,er"
gold oney" pearls" <ewels" conch shells" stones@" coral" ale
and feale sla,es" horses" and sheep=
08' (s well as litters adorned with <ewels' They are spending
gifts with glad hearts" de,eloping thesel,es for superior
enlightenent" in the hope of gaining the ,ehicle'
09' 4Thus they thin.5: @The best and ost excellent ,ehicle in
the whole of the threefold world is the Buddha-,ehicle
agnified by the Sugatas' May I" forsooth" soon gain it after
y spending such gifts'@
0:' Soe gi,e carriages yo.ed with four horses and furnished
with benches" flowers" banners" and flags= others gi,e ob<ects
ade of precious substances'
0;' Soe" again" gi,e their children and wi,es= others their
own flesh= 4or5 offer" when bidden" their hands and feet"
stri,ing to gain supree enlightenent'
0B' Soe gi,e their heads" others their eyes" others their dear
own body" and after cheerfully bestowing their gifts they aspire
to the .nowledge of the TathKgatas'
1C' %ere and there" + MaLgusrN" I behold beings who ha,e
abandoned their flourishing .ingdos" hares" and continents"
left all their counsellors and .insen"
10' (nd beta.en thesel,es to the guides of the world to as.
for the ost excellent law" for the sa.e of bliss= they put on
reddish-yellow robes" and sha,e hair and beard'
11' 0 see also any Bodhisatt,as li.e on.s" li,ing in the
forest" and others inhabiting the epty wilderness" engaged in
reciting and reading'
12' (nd soe Bodhisatt,as I see" who" full of wisdo 4or
constancy5" beta.e thesel,es to ountain ca,es" where by
culti,ating and editating the Buddha-.nowledge they arri,e at
its perception'
13' +thers who ha,e renounced all sensual desires" by
purifying their own self" ha,e cleared their sphere and obtained
the fi,e transcendent faculties" li,e in the wilderness" as 4true5
sons of the Sugata'
18' Soe are standing fir" the feet put together and the
hands <oined in to.en of respect towards the leaders" and are
praising <oyfully the .ing of the leading Ginas in thousands of
stanDas'
19' Soe thoughtful" ee." and tran>uil" who ha,e astered
the niceties of the course of duty" >uestion the highest of en
about the law" and retain in their eory what they ha,e
learnt'
1:' (nd I see here and there soe sons of the principal Gina
who" after copletely de,eloping their own self" are preaching
the law to any .otis of li,ing beings with any yriads of
illustrations and reasons'
1;' <oyfully they proclai the law" rousing any Bodhisatt,as=
after con>uering the #,il +ne with his hosts and ,ehicles" they
stri.e the dru of the law'
1B' 0 see soe sons of the Sugata" huble" cal" and >uiet in
conduct" li,ing under the coand of the Sugatas" and
honoured by en" gods" goblins" and Titans'
2C' +thers" again" who ha,e retired to woody thic.ets" are
sa,ing the creatures in the hells by eitting radiance fro their
body" and rouse the to enlightenent'
20' There are soe sons of the Gina who dwell in the forest"
abiding in ,igour" copletely renouncing sloth" and acti,ely
engaged in wal.ing= it is by energy that they are stri,ing for
supree enlightenent'
21' +thers coplete their course by .eeping a constant purity
and an unbro.en orality li.e precious stones and <ewels= by
orality do these stri,e for supree enlightenent'
22' Soe sons of the Gina" whose strength consists in
forbearance" patiently endure abuse" censure" and threats fro
proud on.s' They try to attain enlightenent by dint of
forbearance'
23' Further" I see Bodhisatt,as" who ha,e forsa.en all wanton
pleasures" shun unwise copanions and delight in ha,ing
intercourse with genteel en 4Kryas5=
28' *ho" with a,oidance of any distraction of thoughts and with
attenti,e ind" during thousands of .otis of years ha,e
editated in the ca,es of the wilderness= these stri,e for
enlightenent by dint of editation'
29' Soe" again" offer in presence of the Ginas and the
asseblage of disciples gifts 4consisting5 in food hard and soft"
eat and drin." edicaents for the sic." in plenty and
abundance'
2:' +thers offer in presence of the Ginas and the asseblage of
disciples hundreds of .otis of clothes" worth thousands of .otis"
and garents of priceless ,alue'
2;' They bestow in presence of the Sugatas hundreds of .otis
of onasteries which they ha,e caused to be built of precious
substances and sandal-wood" and which are furnished with
nuerous lodgings 4or couches5'
2B' Soe present the leaders of en and their disciples with
neat and lo,ely gardens abounding with fruits and beautiful
flowers" to ser,e as places of daily recreation"
3C' *hen they ha,e" with <oyful feelings" ade such ,arious
and splendid donations" they rouse their energy in order to
obtain enlightenent= these are those who try to reach
supree enlightenent by eans of charitableness'
30' +thers set forth the law of >uietness" by any yriads of
illustrations and proofs= they preach it to thousands of .otis of
li,ing beings= these are tending to supree enlightenent by
science'
31' 4There are5 sons of the Sugata who try to reach
enlightenent by wisdo= they understand the law of
indifference and a,oid acting at the antinoy 4of things5"
unattached li.e birds in the s.y'
32' Further" I see" + MaLgughosha" any Bodhisatt,as who
ha,e displayed steadiness under the rule of the departed
Sugatas" and now are worshipping the relics of the Ginas'
33' 0 see thousands of .otis of StMpas" nuerous as the sand
of the Ganges" which ha,e been raised by these sons of the
Gina and now adorn .otis of grounds'
38' Those agnificent StMpas" ade of se,en precious
substances" with their thousands of .otis of ubrellas and
banners" easure in height no less than 8CCC yoganas and
1CCC in circuference'
39' They are always decorated with flags= a ultitude of bells is
constantly heard sounding= en" gods" goblins" and Titans pay
their worship with flowers" perfues" and usic'
3:' Such honour do the sons of the Sugata render to the relics
of the Ginas" so that all directions of space are brightened as by
the celestial coral trees in full blosso'
3;' Fro this spot I behold all this= those nuerous .otis of
creatures= both this world and hea,en co,ered with flowers"
owing to the single ray shot forth by the Gina'
3B' + how powerful is the $eader of enE how extensi,e and
bright is his .nowledgeE that a single bea darted by hi o,er
the world renders ,isible so any thousands of fieldsE
8C' *e are astonished at seeing this sign and this wonder" so
great" so incoprehensible' #xplain e the atter" +
MaLgus,araE the sons of Buddha are anxious to .now it'
80' The four classes of the congregation in <oyful expectation
gaDe on thee" + hero" and on e= gladden 4their hearts5=
reo,e their doubts= grant a re,elation" + son of SugataE
81' *hy is it that the Sugata has now eitted such a light? +
how great is the power of the $eader of enE + how extensi,e
and holy is his .nowledgeE
82' That one ray extending fro hi all o,er the world a.es
,isible any thousands of fields' It ust be for soe purpose
that this great ray has been eitted'
83' Is the $ord of en to show the priordial laws which he"
the %ighest of en" disco,ered on the terrace of
enlightenent? +r is he to prophesy the Bodhisatt,as their
future destiny?
88' There ust be a weighty reason why so any thousands of
fields ha,e been rendered ,isible" ,ariegated" splendid" and
shining with ges" while Buddhas of infinite sight are
appearing'
89' Maitreya as.s the son of Gina= en" gods" goblins" and
Titans" the four classes of the congregation" are eagerly
awaiting what answer MaLgus,ara shall gi,e in explanation'
*hereupon MaLgusrN" the prince royal" addressed Maitreya" the
Bodhisatt,a MahKsatt,a" and the whole assebly of
Bodhisatt,as 4in these words5: It is the intention of the
TathKgata" young en of good faily" to begin a grand
discourse for the teaching of the law" to pour the great rain of
the law" to a.e resound the great dru of the law" to raise
the great banner of the law" to .indle the great torch of the
law" to blow the great conch trupet of the law" and to stri.e
the great tybal of the law' (gain" it is the intention of the
TathKgata" young en of good faily" to a.e a grand
exposition of the law this ,ery day' Thus it appears to e"
young en of good faily" as I ha,e witnessed a siilar sign of
the forer TathKgatas" the (rhats" the perfectly enlightened'
Those forer TathKgatas" Pc'" they" too" eitted a lustrous
ray" and I a con,inced that the TathKgata is about to deli,er
a grand discourse for the teaching of the law and a.e his
grand speech on the law e,erywhere heard" he ha,ing shown
such a foreto.en' (nd because the TathKgata" Pc'" wishes that
this &haraparyKya eeting opposition in all the world be
heard e,erywhere" therefore does he display so great a iracle
and this fore-to.en consisting in the lustre occasioned by the
eission of a ray'
I reeber" young en of good faily" that in the days of
yore" any ieasurable" inconcei,able" iense" infinite"
countless Qons" ore than countless Qons ago" nay" long and
,ery long before" there was born a TathKgata called
KandrasMryapradNpa" an (rhat" Pc'" endowed with science and
conduct" a Sugata" .nower of the world" an incoparable taer
of en" a teacher 4and ruler5 of gods and en" a Buddha and
$ord' %e showed the law= he re,ealed the duteous course which
is holy at its coenceent" holy in its iddle" holy at the
end" good in substance and for" coplete and perfect" correct
and pure' That is to say" to the disciples he preached the law
containing the four /oble Truths" and starting fro the chain of
causes and effects" tending to o,ercoe birth" decrepitude"
sic.ness" death" sorrow" laentation" woe" grief" despondency"
and finally leading to /ir,Kna= and to the Bodhisatt,as he
preached the law connected with the six -erfections" and
terinating in the .nowledge of the +niscient" after the
attainent of supree" perfect enlightenent'
R/ow" young en of good faily" long before the tie of that
TathKgata KandrasMryapradNpa" the (rhat" Pc'" there had
appeared a TathKgata" Pc'" li.ewise called KandrasMryapradNpa"
after who" + (gita" there were twenty thousand TathKgatas"
Pc'" all of the bearing the nae of KandrasMryapradipa" of
the sae lineage and faily nae" to wit" of Bharad,Kga' (ll
those twenty thousand TathKgatas" + (gita" fro the first to
the last" showed the law" re,ealed the course which is holy at
its coenceent" holy in its iddle" holy at the end" Pc' Pc'S
The aforesaid $ord KandrasMryapradNpa" the TathKgata" Pc'"
when a young prince and not yet ha,ing left hoe 4to ebrace
the ascetic life5" had eight sons" ,iD' the young princes Suati"
(nantaati" 6atnaati" Fiseshaati" FiatisaudghKtin"
Ghoshaati" and &haraati' These eight young princes"
(gita" sons to the $ord KandrasMryapradNpa" the TathKgata" had
an iense fortune' #ach of the was in possession of four
great continents" where they exercised the .ingly sway' *hen
they saw that the $ord had left his hoe to becoe an ascetic"
and heard that he had attained supree" perfect
enlightenent" they forsoo. all of the the pleasures of royalty
and followed the exaple of the $ord by resigning the world= all
of the stro,e to reach superior enlightenent and becae
preachers of the law' *hile constantly leading a holy life" those
young princes planted roots of goodness under any thousands
of Buddhas'
It was at that tie" (gita" that the $ord KandrasMryapradNpa"
the TathKgata" Pc'" after expounding the &haraparyKya called
@the Great #xposition"@ a text of great extension" ser,ing to
instruct Bodhisatt,as and proper to all Buddhas" at the sae
oent and instant" at the sae gathering of the classes of
hearers" sat cross-legged on the sae seat of the law" and
entered upon the editation tered @the Station of the
exposition of Infinity=@ his body was otionless" and his ind
had reached perfect tran>uillity' (nd as soon as the $ord had
entered upon editation" there fell a great rain of di,ine
flowers" MandKra,as and great MandKra,as" MaLgMsha.as and
great MaLgMsha.as" co,ering the $ord and the four classes of
hearers" while the whole Buddha-field shoo. in six ways= it
o,ed" reo,ed" trebled" trebled fro one end to the
other" tossed" tossed along'
Then did those who were assebled and sitting together at that
congregation" on.s" nuns" ale and fe-ale lay de,otees"
gods" /Kgas" goblins" Gandhar,as" deons" Garudas" Kinnaras"
great serpents" en and beings not huan" as well as
go,ernors of a region" rulers of aries and rulers of four
continents" all of the with their followers gaDe on the $ord in
astonishent" in aaDcent" in ecstasy'
(nd at that oent there issued a ray fro within the circle of
hair between the eyebrows of the $ord' It extended o,er
eighteen hundred thousand Buddha-fields in the eastern
>uarter" so that all those Buddha-fields appeared wholly
illuinated by its radiance" <ust li.e the Buddha-fields do now"
+ (gita'
R(t that <uncture" (gita" there were twenty .otis of
Bodhisatt,as following the $ord' (ll hearers of the law in that
assebly" on seeing how the world was illuinated by the
lustre of that ray" felt astonishent" aaDeent" ecstasy" and
curiosity'S
/ow it happened" (gita" that under the rule of the aforesaid
$ord there was a Bodhisatt,a called Faraprabha" who had eight
hundred pupils' It was to this Bodhisatt,a Faraprabha that the
$ord" on rising fro his editation" re,ealed the
&haraparyKya called @the $otus of the True $aw'@ %e spo.e
during fully sixty interediate .alpas" always sitting on the
sae seat" with io,able body and tran>uil ind' (nd the
whole assebly continued sitting on the sae seats" listening
to the preaching of the $ord for sixty interediate .alpas" there
being not a single creature in that assebly who felt fatigue of
body or ind'
(s the $ord KandrasMryapradNpa" the TathKgata" Pc'" during
sixty interediate .alpas had been expounding the
&haraparyKya called @the $otus of the True $aw"@ a text of
great de,elopent" ser,ing to instruct Bodhisatt,as and proper
to all Buddhas" he instantly announced his coplete /ir,Kna to
the world" including the gods" MKras and Brahas" to all
creatures" including ascetics" Brahans" gods" en and
deons" saying: To-day" + on.s" this ,ery night" in the
iddle watch" will the TathKgata" by entering the eleent of
absolute /ir,Kna" becoe wholly extinct'
Thereupon" (gita" the $ord KandrasMryapradNpa" the Tathigata"
Pc'" predestinated the Bodhisatt,a called SrNgarbha to
supree" perfect enlightenent" and then spo.e thus to the
whole assebly: + on.s" this Bodhisatt,a SrNgarbha here
shall iediately after e attain supree" perfect
enlightenent" and becoe Fialanetra" the TathKgata" Pc'
Thereafter" (gita" that ,ery night" at that ,ery watch" the $ord
KandrasMryapradNpa" the Tathalgata" Pc'" becae extinct by
entering the eleent of absolute /ir,Kna' (nd the
aforeentioned &haraparyKya" tered @the $otus of the True
$aw"@ was .ept in eory by the Bodhisatt,a MahKsatt,a
Faraprabha= during eighty interediate .alpas did the
Bodhisatt,a Faraprabha .eep and re,eal the coandent of
the $ord who had entered /ir,Kna' /ow it so happened" (gita"
that the eight sons of the $ord KandrasMryapradipa" Mati and
the rest" were pupils to that ,ery Bodhisatt,a Faraprabha' They
were by hi ade ripe for supree" perfect enlightenent"
and in after ties they saw and worshipped any hundred
thousand yriads of .otis of Buddhas" all of who had attained
supree" perfect enlightenent" the last of the being
&Npan.ara" the Tathalgata" Pc'
(ongst those eight pupils there was one Bodhisatt,a who
attached an extree ,alue to gain" honour and praise" and was
fond of glory" but all the words and letters one taught hi
faded 4fro his eory5" did not stic.' So he got the
appellation of Aasas.Ka' %e had propitiated any hundred
thousand yriads of .otis of Buddhas by that root of goodness"
and afterwards esteeed" honoured" respected" re,ered"
,enerated" worshipped the' -erhaps" (gita" thou feelest soe
doubt" perplexity or isgi,ing that in those days" at that tie"
there was another Bodhis,att,a MahKsatt,a Faraprabha"
preacher of the law' But do not thin. so' *hy? because it is
yself who in those days" at that tie" was the Bodhisatt,a
MahKsatt,a Faraprabha" preacher of the law= and that
Bodhisatt,a naed Aasas.Ka" the laDy one" it is thyself"
(gita" who in those days" at that tie" wert the Bodhisatt,a
naed Aasas.Ka" the laDy one'
(nd so" (gita" ha,ing once seen a siilar foreto.en of the $ord"
I infer fro a siilar ray being eitted <ust now" that the $ord
is about to expound the &haraparyKya called @the $otus of the
True $aw'@
(nd on that occasion" in order to treat the sub<ect ore
copiously" MaLgusrN" the prince royal" uttered the following
stanDas:
8:' I reeber a past period" inconcei,able" illiited .alpas
ago" when the highest of beings" the Gina of the nae of
KandrasMryapradNpa" was in existence'
8;' %e preached the true law" he" the leader of creatures= he
educated an infinite nuber of .otis of beings" and roused
inconcei,ably any Bodhisatt,as to ac>uiring supree Buddha-
.nowledge'
8B' (nd the eight sons born to hi" the leader" when he was
prince royal" no sooner saw that the great sage had ebraced
ascetic life" than they resigned worldly pleasures and becae
on.s'
9C' (nd the $ord of the world proclaied the law" and re,ealed
to thousands of .otis of li,ing beings the SMtra" the
de,elopent" which by nae is called @the excellent #xposition
of Infinity'@
90' Iediately after deli,ering his speech" the leader crossed
his legs and entered upon the editation of @the excellent
#xposition of the Infinite'@ There on his seat of the law the
einent seer continued absorbed in editation'
91' (nd there fell a celestial rain of MandKra,as" while the
drus 4of hea,en5 resounded without being struc.= the gods
and el,es in the s.y paid honour to the highest of en'
92' (nd siultaneously all the fields 4of Buddha5 began
trebling' ( wonder it was" a great prodigy' Then the chief
eitted fro between his brows one extreely beautiful ray"
93' *hich o,ing to the eastern >uarter glittered" illuinating
the world all o,er the extent of eighteen thousand fields' It
anifested the ,anishing and appearing of beings'
98' Soe of the fields then seeed <ewelled" others showed
the hue of lapis laDuli" all splendid" extreely beautiful" owing
to the radiance of the ray fro the leader'
99' Gods and en" as well as /Kgas" goblins" Gandhar,as"
nyphs" Kinnaras" and those occupied with ser,ing the Sugata
becae ,isible in the spheres and paid their de,otion'
9:' The Buddhas also" those self-born beings" appeared of their
own accord" resebling golden coluns= li.e unto a golden
dis. 4within lapis laDuli5" they re,ealed the law in the idst of
the assebly'
9;' The disciples" indeed" are not to be counted: the disciples
of Sugata are nuberless' Aet the lustre of the ray renders
the all ,isible in e,ery field'
9B' #nergetic" without breach or flaw in their course" siilar to
ges and <ewels" the sons of the leaders of en are ,isible in
the ountain ca,es where tbeyare dwelling'
:C' /uerous Bodhisatt,as" li.e the sand of the Ganges" who
are spending all their wealth in gi,ing als" who ha,e the
strength of patience" are de,oted to conteplation and wise"
becoe all of the ,isible by that ray'
:0' Io,able" unsha.en" fir in patience" de,oted to
conteplation" and absorbed in editation are seen the true
sons of the Sugatas while they are stri,ing for supree
enlightenent by dint of editation'
:1' They preach the law in any spheres" and point to the
true" >uiet" spotless state they .now' Such is the effect
produced by the power of the Sugata'
:2' (nd all the four classes of hearers on seeing the power of
the ighty KandrKr.adipa were filled with <oy and as.ed one
another: %ow is this?
:3' (nd soon afterwards" as the $eader of the world"
worshipped by en" gods" and goblins" rose fro his
editation" he addressed his son Faraprabha" the wise
Bodhisatt,a and preacher of the law:
:8' @Thou art wise" the eye and refuge of the world= thou art
the trustworthy .eeper of y law" and canst bear witness as to
the treasure of laws which I a to lay bare to the weal of li,ing
beings'@
:9' Then" after rousing and stiulating" praising and lauding
any Bodhisatt,as" did the Gina proclai the supree laws
during fully sixty interediate .alpas'
::' (nd whate,er excellent supree law was proclaied by the
$ord of the world while continuing sitting on the ,ery sae
seat" was .ept in eory by Faraprabha" the son of Gina" the
preacher of the law'
:;' (nd after the Gina and $eader had anifested the supree
law and stiulated the nuerous crowd" he spo.e" that day"
towards the world including the gods 4as follows5:
:B' @I ha,e anifested the rule of the law= I ha,e shown the
nature of the law= now" + on.s" it is the tie of y /ir,Kna=
this ,ery night" in the iddle watch'
;C' @Be Dealous and strong in persuasion= apply yoursel,es to
y lessons= 4for5 the Ginas" the great seers" are but rarely et
with in the lapse of yriads of .otis of Qons'@
;0' The any sons of Buddha were struc. with grief and filled
with extree sorrow when they heard the ,oice of the highest
of en announcing that his /ir,Kna was near at hand'
;1' To cofort so inconcei,ably any .otis of li,ing beings the
.ing of .ings said: @Be not afraid" + on.s= after y /ir,Kna
there shall be another Buddha'
;2' @The wise Bodhisatt,a SrNgarbha" after finishing his course
in faultless .nowledge" shall reach highest" supree
enlightenent" and becoe a Gina under the nae of
FialKgranetra'@
;3' That ,ery night" in the iddle watch" he et coplete
extinction" li.e a lap when the cause 4of its burning5 is
exhausted' %is relics were distributed" and of his StMpas there
was an infinite nuber of yriads of .otis'
;8' The on.s and nuns at the tie being" who stro,e after
supree" highest enlightenent" nuerous as sand of the
Ganges" applied thesel,es to the coandent of the
Sugata'
;9' (nd the on. who then was the preacher of the law and
the .eeper of the law" Faraprabha" expounded for fully eighty
interediate .alpas the highest laws according to the
coandent 4of the Sugata5'
;:' %e had eight hundred pupils" who all of the were by hi
brought to full de,elopent' They saw any .otis of Buddhas"
great sages" who they worshipped'
;;' By following the regular course they becae Buddhas in
se,eral spheres" and as they followed one another in iediate
succession they successi,ely foretold each other@s future
destiny to Buddhaship'
;B' The last of these Buddhas following one another was
&Npan.ara' %e" the supree god of gods" honoured by crowds
of sages" educated thousands of .otis of li,ing beings'
BC' (ong the pupils of Faraprabha" the son of Gina" at the
tie of his teaching the law" was one slothful" co,etous" greedy
of gain and cle,erness'
B0' %e was also excessi,ely desirous of glory" but ,ery fic.le"
so that the lessons dictated to hi and his own reading faded
fro his eory as soon as learnt'
B1' %is nae was Aasas.Ka" by which he was .nown
e,erywhere' By the accuulated erit of that good action"
spotted as it was"
B2' %e propitiated thousands of .otis of Buddhas" who he
rendered aple honour' %e went through the regular course of
duties and saw the present Buddha SK.yasiha'
B3' %e shall be the last to reach superior enlightenent and
becoe a $ord .nown by the faily nae of Maitreya" who
shall educate thousands of .otis of creatures'
B8' %e who then" under the rule of the extinct Sugata" was so
slothful" was thyself" and it was I who then was the preacher of
the law'
B9' (s on seeing a foreto.en of this .ind I recognise a sign
such as I ha,e seen anifested of yore" therefore and on that
account I .now"
B:' That decidedly the chief of Ginas" the supree .ing of the
SK.yas" the (ll-seeing" who .nows the highest truth" is about
to pronounce the excellent Satra which I ha,e heard before'
B;' That ,ery sign displayed at present is a proof of the
s.ilfulness of the leaders= the $ion of the SK.yas is to a.e an
exhortation" to declare the fixed nature of the law'
BB' Be well prepared and well inded= <oin your hands: he who
is affectionate and erciful to the world is going to spea." is
going to pour the endless rain of the law and refresh those that
are waiting for enlightenent'
0CC' (nd if soe should feel doubt" uncertainty" or isgi,ing in
any respect" then the *ise +ne shall reo,e it for his children"
the Bodhisatt,as here stri,ing after enlightenent'
!hapter 1
SKI$F7$/#SS
The $ord then rose with recollection and consciousness fro his
editation" and forthwith addressed the ,enerable SKriputra:
The Buddha .nowledge" SKriputra" is profound" difficult to
understand" difficult to coprehend' It is difficult for all
disciples and -ratye.abuddhas to fatho the .nowledge arri,ed
at by the TathKgatas" Pc'" and that" SKriputra" because the
TathKgatas ha,e worshipped any hundred thousand yriads
of .otis of Buddhas= because they ha,e fulfilled their course for
supree" coplete enlightenent" during any hundred
thousand yriads of .otis of Qons= because they ha,e
wandered far" displaying energy and possessed of wonderful
and ar,ellous properties= possessed of properties difficult to
understand= because they ha,e found out things difficult to
understand'
The ystery of the TathKgatas" Pc'" is difficult to understand"
SKriputra" because when they explain the laws 4or phenoena"
things5 that ha,e their causes in thesel,es they do so by
eans of s.ilfulness" by the display of .nowledge" by
arguents" reasons" fundaental ideas" interpretations" and
suggestions' By a ,ariety of s.ilfulness they are able to release
creatures that are attached to one point or another' The
TathKgatas" Pc'" SKriputra" ha,e ac>uired the highest
perfection in s.ilfulness and the display of .nowledge= they are
endowed with wonderful properties" such as the display of free
and unchec.ed .nowledge= the powers= the absence of
hesitation= the independent conditions= the strength of the
organs= the constituents of Bodhi= the conteplations=
eancipations= editations= the degrees of concentration of
ind' The TathKgatas" Pc'" SKriputra" are able to expound
,arious things and ha,e soething wonderful and ar,ellous'
#nough" SKriputra" let it suffice to say" that the TathKgatas"
Pc'" ha,e soething extreely wonderful" SKriputra' /one but
a TathKgatha" SKriputra" can ipart to a TathKgata those laws
which the TathKgata .nows' (nd all laws" SKriputra" are taught
by the TathKgata" and by hi alone= no one but he .nows all
laws" what they are" how they are" li.e what they are" of what
characteristics and of what nature they are'
(nd on that occasion" to set forth the sae sub<ect ore
copiously" the $ord uttered the following stanDas:
0' Innuerable are the great heroes in the world that ebraces
gods and en= the totality of creatures is unable to copletely
.now the leaders'
1' /one can .now their powers and states of eancipation"
their absence of hesitation and Buddha properties" such as they
are'
2' +f yore ha,e I followed in presence of .otis of Buddhas the
good course which is profound" subtle" difficult to understand"
and ost difficult to find'
3' (fter pursuing that career during an inconcei,able nuber of
.otis of Qons" I ha,e on the terrace of enlightenent
disco,ered the fruit thereof'
8' (nd therefore I recognise" li.e the other chiefs of the world"
how it is" li.e what it is" and what are its characteristics'
9' It is ipossible to explain it= it is unutterable= nor is there
such a being in the world'
:' To who this law could be explained or who would be able
to understand it when explained" with the exception of the
Bodhisatt,as" those who are fir in resol,e'
;' (s to the disciples of the Knower of the world" those who
ha,e done their duty and recei,ed praise fro the Sugatas"
who are freed fro faults and ha,e arri,ed at the last stage of
bodily existence" the Gina-.nowledge lies beyond their sphere'
B' If this whole sphere were full of beings li.e SKrisuta" and if
they were to in,estigate with cobined efforts" they would be
unable to coprehend the .nowledge of the Sugata'
0C' #,en if the ten points of space were full of sages li.e thee"
ay" if they were full of such as the rest of y disciples"
00' (nd if those beings cobined were to in,estigate the
.nowledge of the Sugata" they would" all together" not be able
to coprehend the Buddha-.nowledge in its whole iensity'
01' If the ten points of space were filled with -ratye.abuddhas"
free fro faults" gifted with acute faculties" and standing in the
last stage of their existence" as nuerous as reeds and
baboos in Ganges" with undi,ided attention and subtle wit"
e,en then that 4.nowledge5 would be beyond their .en'
02' (nd if cobined for an endless nuber of yriads of .otis
of Qons" they were to in,estigate a part only of y superior
laws" they would ne,er find out its real eaning'
03' If the ten points of space were full of Bodhisatt,as who"
after ha,ing don their duty under any .otis of Buddhas"
in,estigated all things and preached any serons" after
entering a new ,ehicle Ror rather a new careerS=
08' If the whole world were full of the" as of dense reeds and
baboos" without any interstices" and if all cobined wre to
in,estiage the law which the Sugata has realised=
09' If they were going on in,estigating for any .otis of Qons"
as incalculable as the sand of the Ganges" with undi,ided
attention and subtle wit" e,en then that .nowledge would be
beyond their understanding'
0:' If such Bodhisatt,as as are unable to fall bac." nuerous
as the sand of the Ganges" were to in,estigate it with undi,ided
attention" it would pro,e to lie beyond their .en'
0;' -rofound are the laws of the Buddhas" and subtle= all
inscrutable and faultless' I yself .now the as well as the
Ginas do in the ten directions of the world'
0B' Thou" SKriputra" be full of trust in what the Sugata
declares' The Gina spea.s no falsehood" the great Seer who
has so long preached the highest truth'
1C' I address all disciples here" those who ha,e set out to reach
the enlightenent of -ratye.abuddhas" those who are roused
to acti,ity at y /ir,Kna" and those who ha,e been released
fro the series of e,ils'
10' It is by y superior s.ilfulness that I explain the law at
great length to the world at large' I deli,er whosoe,er are
attached to one point or another" and show the three ,ehicles'
The einent disciples in the assebly headed by TgLKta-
Kaundinya" the twel,e hundred (rhats faultess and self-
controlled" the other on.s" nuns" ale and feal lay de,otees
using the ,ehicle of disciples" and those who had entered the
,ehicle of -ratye.a-buddhas" all of the ade this reflection:
*hat ay be the cause" what the reason of the $ord so
extreely extolling the s.ilfulness of the TathKgatas? of his
extolling it by saying" @-rofound is the law by e disco,ered=@ of
his extolling it by saying" @It is difficult for all disciples and
-ratye.abuddhas to understand it'@ But as yet the $ord has
declared no ore than one .ind of eancipation" and therefore
we also should ac>uire the Buddha-laws on reaching /ir,Kna'
*e do not catch the eaning of this utterance of the $ord'
(nd the ,enerable SKriputra" who apprehended the doubt and
uncertainty of the four classes of the audience and guessed
their thoughts fro what was passing in his own ind" hiself
being in doubt about the law" then said to the $ord: *hat" +
$ord" is the cause" what the reason of the $ord so repeatedly
and extreely extolling the s.ilfulness" .nowledge" and
preaching of the TathKgata? *hy does he repeatedly extol it by
saying" @-rofound is the law by e disco,ered= it is difficult to
understand the ystery of the TathKgatas'@ /e,er before ha,e I
heard fro the $ord such a discourse on the law' Those four
classes of the audience" + $ord" are o,ercoe with doubt and
perplexity' Therefore ay the $ord be pleased to explain what
the TathKgata is alluding to" when repeatedly extolling the
profound law of the TathKgatas'
+n that occasion the ,enerable SKriputra uttered the following
stanDas:
11' /ow first does the Sun of en utter such a speech: @I ha,e
ac>uired the powers" eancipations" and nuberless
editations'@
12' (nd thou entionest the terrace of enlightenent without
any one as.ing thee: thou entionest the ystery" although no
one as.s thee'
13' Thou spea.est unas.ed and laudest thine own course= thou
entionest thy ha,ing obtained .nowledge and pronouncest
profound words'
18' To-day a >uestion rises in y ind and of these self-
controlled" faultless beings stri,ing after /ir,Kna: *hy does the
Gina spea. in this anner?
19' Those who aspire to the enlightenent of
-ratye.abuddhas" the nuns and on.s" gods" /Kgas" goblins"
Gandhar,as" and great serpents" are tal.ing together" while
loo.ing up to the highest of en"
1:' (nd ponder in perplexity' Gi,e an elucidation" great Sage"
to all the disciples of Sugata here assebled'
1;' Myself ha,e reached the perfection 4of ,irtue5" ha,e been
taught by the supree Sage= still" + highest of enE e,en in
y position I feel soe doubt whether the course 4of duty5
shown to e shall recei,e its final sanction by /ir,Kna'
1B' $et thy ,oice be heard" + thou whose ,oice resounds li.e
an egregious .ettle-druE proclai thy law such as it is' The
legitiate sons of Gina here standing and gaDing at the Gina"
with <oined hands=
2C' (s well as the gods" /Kgas" goblins" Titans" nubering
thousands of .otis" li.e sand of the of the Ganges= and those
that aspire to superior enlightenent" here standing" fully
eighty thousand in nuber=
20' Further" the .ings" rulers of pro,inces and paraount
onarchs" who ha,e floc.ed thither fro thousands of .otis of
countries" are now standing with <oined hands" and respectful"
thin.ing: %ow are we to fulfil the course of duty?
The ,enerable SKriputra ha,ing spo.en" the $ord said to hi:
#nough" SKriputra= it is of no use explaining this atter' *hy?
Because" SKriputra" the world" including the gods" would be
frightened if this atter were expounded'
But the ,enerable SKriputra entreated the $ord a second tie"
saying: $et the $ord expound" let the Sugata expound this
atter" for in this assebly" + $ord" there are any hundreds"
any thousands" any hundred thousands" any hundred
thousand yriads of .otis of li,ing beings who ha,e seen
forer Buddhas" who are intelligent" and will belie,e" ,alue"
and accept the words of the $ord'
The ,enerable SKriputra addressed the $ord with this stanDa:
21' Spea. clearly" + ost einent of GinasE in this assebly
there are thousands of li,ing beings trustful" affectionate" and
respectful towards the Sugata= they will understand the law by
there expounded'
(nd the $ord said a second tie to the ,enerable SKriputra=
#nough" SKriputra= it is of no use explaining this atter for the
the world" including the gods" would be frightened if this atter
were expounded" and soe on.s ight be proud and coe to
a hea,y fall'
(nd on theat occasion uttered the $ord the following stanDa:
21' Spea. no ore of it that I sould declare this lawE This
.nowledge is too subtle" inscrutable" and there are too any
unwise en who in their conceit and foolishness would scoff at
the law re,ealed'
( third tie the ,enerable SKriputra entreated the $ord" saying"
$et the $ord expound" let the Sugata expound this atter' In
this assebly" + $ord" there are any hundreds of li,ing
beings y e>uals" and any hundreds" any thousands" any
hundred thousands" any hundred thousand yriads of .otis
of other li,ing beings ore" who in forer births ha,e been
brought by the $ord to full ripeness' They will belie,e" ,alue"
and accept what the $ord declares" which shall tend to their
ad,antage" weal" and happiness in length of tie'
+n that occasion the ,enerable SKriputra uttered the following
stanDas:
23' #xplain the law" + thou ost high of enE I" thine eldest
son" beseech thee' %ere are thousands of .otis of beings who
are to belie,e in the law by thee re,ealed'
28' (nd those beings that in forer births so long and
constantly ha,e by thee been brought to full aturity and now
are all standing here with <oined hands" they" too" are to
belie,e in this law'
29' $et the Sugata" seeing the twel,e hundred" y e>uals" and
those who are stri,ing after superior enlightenent" spea. to
the and produce in the an extree <oy'
*hen the $ord for the third tie heard the entreaty of the
,enerable SKriputra" he spo.e to hi as follows: /ow that thou
entreatest the TathKgata a third tie" SKriputra" I will answer
thee' $isten then" SKriputra" ta.e well and duly to heart what I
a saying= I a going to spea.'
/ow it happened that the fi,e thousand proud on.s" nuns and
lay de,otees of both sexes in the congregatino rose fro their
seats and" after saluting with their heads the $ord@s feet" went
to lea,e the assebly' +wing to the principle of good which
there is in pride they iagined ha,ing attained what they had
not" and ha,ing understood what they had not' Therefore"
thin.ing thesel,es aggrie,ed" they went to lea,e the
assebly" to which the $ord by his silence showed assent'
Thereupon the $ord addressed the ,enerable SKriputra: My
congregation" SKriputra" has been cleared fro the chaff" freed
fro the trash= it is firly established in the strength of faith'
It is good" SKriputra" that those proud ones are gone away'
/ow I a going to expound the atter" SKriputra' @Fery well"
$ord"@ replied the ,enerable SKriputra' The $ord then began and
said:
It is but now and then" SKriputra" that the TathKgata preaches
such a discourse on the law as this' <ust as but now and then is
seen the blosso of the gloerous fig-tree" SKriputra" so does
the TathKgata but now and then preach such a discourse on the
law' Belie,e e" SKriputra= I spea. what is real" I spea. what
is truthful" I spea. what is right' It is difficult to understand the
exposition of the ystery of the TathKgata" SKriputra= for in
elucidating the law" SKriputra" I use hundred thousands of
,arious s.ilful eans" such as different interpretations"
indications" explanations" illustrations' It is not by reasoning"
SKriputra" that the law is to be found: it is beyond the pale of
reasoning" and ust be learnt fro the TathKgata' For"
SKriputra" it is for a sole ob<ect" a sole ai" ,erily a lofty ob<ect"
a lofty ai that the Buddha" the TathKgata" Pc'" appears in the
world' (nd what is that sole ob<ect" that sole ai" that lofty
ob<ect" that lofty ai of the Buddha" the TathKgata" Pc'"
appearing in the world? To show all creatures the sight of
TathKgata-.nowledge does the Buddha" the TathKgata" Pc'"
appear in the world= to open the eyes of creatures for the sight
of TathKgata-.nowledge does the Buddha" the TathKgata" Pc'"
appear in the world' This" + SKriputra" is the sole ob<ect" the
sole ai" the sole purpose of his appearance in the world' Such
then" SKriputra" is the sole ob<ect" the sole ai" the lofty
ob<ect" the lofty ai of the TathKgata' (nd it is achie,ed by the
TathKgata' For" SKriputra" I do show all creatures the sight of
TathKgata-.nowledge= I do open the eyes of creatures for the
sight of TathKgata-.nowledge" SKriputra= I do firly establish
the teaching of TathKgata-.nowledge" SKriputra= I do lead the
teaching of TathKgata-.nowledge on the right path" SKriputra'
By eans of one sole ,ehicle" to wit" the Buddha-,ehicle"
SKriputra" do I teach creatures the law= there is no second
,ehicle" nor a third' This is the nature of the law" SKriputra"
uni,ersally in the world" in all directions' For"Sariputra" all the
TathKgatas" Pc'" who in ties past existed in countless"
innuerable spheres in all directions for the weal of any" the
happiness of any" out of pity to the world" for the benefit"
weal" and happiness of the great body of creatures" and who
preached the law to gods and en with able eans" such as
se,eral directions and indications" ,arious arguents" reasons"
illustrations" fundaental ideas" interpretations" paying regard
to the dispositions of creatures whose inclinations and
teperaents are so anifold" all those Buddhas and $ords"
SKriputra" ha,e preached the law to creatures by eans of only
one ,ehicle" the Buddha,ehicle" which finally leads to
oniscience= it is identical with showing all creatures the sight
of TathKgata-.nowledge= with opening the eyes of creatures for
the sight of TathKgata-.nowledge= with the awa.ening 4or
adonishing5 by the display 4or sight5 of TathKgata
-.nowledge= with leading the teaching of TathKgata-.nowledge
on the right path' Such is the law they ha,e preached to
creatures' (nd those creatures" SKriputra" who ha,e heard the
law fro the past TathKgatas" Pc'" ha,e all of the reached
supree" perfect enlightenent'
(nd the TathKgatas" Pc'" who shall exist in future" Sariputra" in
countless" innuerable spheres in all directions for the weal of
any" the happiness of any" out of pity to the world" for the
benefit" weal" and happiness of the great body of creatures"
and who shall preach the law to gods and en 4Pc'" as abo,e
till5 the right path' Such is the law they shall preach to
creatures' (nd those creatures" SKriputra" who shall hear the
law fro the future TathKgatas" Pc'" shall all of the reach
supree" perfect enlightenent'
(nd the TathKgatas" Pc'" who now at present are staying"
li,ing" existing" SKriputra" in countless" innuerable spheres in
all directions" Pc'" and who are preaching the law to gods and
en 4Pc'" as abo,e till5 the right path' Such is the law they are
preaching to creatures' (nd those creatures" SKriputra" who are
hearing the law fro the present TathKgatas" Pc'" shall all of
the reach supree" perfect enlightenent'
I yself also" SKriputra" a at the present period a TathKgata"
Pc'" for the weal of any 4Pc'" till5 anifold= I yself also"
SKriputra" a preaching the law to creatures 4Pc'" till5 the right
path' Such is the law I preach to creatures' (nd those
creatures" SKriputra" who now are hearing the law fro e"
shall all of the reach supree" perfect enlightenent' In this
sense" SKriputra" it ust be understood that nowhere in the
world a second ,ehicle is taught" far less a third'
Aet" SKriputra" when the TathKgatas" Pc'" happen to appear at
the decay of the epoch" the decay of creatures" the decay of
besetting sins" the decay of ,iews" or the decay of lifetie=
when they appear aid such signs of decay at the disturbance
of the epoch= when creatures are uch tainted" full of greed
and poor in roots of goodness= then" SKriputra" the TathKgatas"
Pc'" use" s.ilfully" to designate that one and sole Buddha-
,ehicle by the appellation of the threefold ,ehicle' /ow"
SKriputra" such disciples" (rhats" or -ratye.abuddhaswho do
not hear their actually being called to the Buddha-,ehicle by
the TathKgata" who do not percei,e" nor heed it" those"
SKriputra" should not be ac.nowledged as disciples of the
TathKgata" nor as (rhats" nor as -ratye.abuddhas'
(gain" SKriputra" if there be soe on. or nun pretending to
(rhatship without an earnest ,ow to reach supree" perfect
enlightenent and saying" @I a standing too high for the
Buddha-,ehicle" I a in y last appearance in the body before
coplete /ir,Kna"@ then" SKriputra" consider such a one to be
conceited' For" SKriputra" it is unfit" it is iproper that a on."
a faultless (rhat" should not belie,e in the law which he hears
fro the TathKgata in his presence' I lea,e out of >uestion
when the TathKgata shall ha,e reached coplete /ir,Kna= for
at that period" that tie" SKriputra" when the TathKgata shall
be wholly extinct" there shall be none who either .nows by
heart or preaches such SMtras as this' It will be under other
TathKgatas" Pc'" that they are to be freed fro doubts' In
respect to these things belie,e y words" SKriputra" ,alue
the" ta.e the to heart= for there is no falsehood in the
TathKgatas" SKriputra' There is but one ,ehicle" SKriputra" and
that the Buddha-,ehicle'
(nd on that occasion to set forth this atter ore copiously the
$ord uttered the following stanDas:
2:' /o less than fi,e thousand on.s" nuns" and lay de,otees
of both sexes" full of unbelief and conceit"
2;' 6ear.ing this slight" went" defecti,e in training and foolish
as they were" away in order to beware of daage'
2B' The $ord" who .new the to be the dregs of the
congregation" exclaied: They ha,e no sufficient erit to hear
this law'
3C' My congregation is now pure" freed fro chaff= the trash is
reo,ed and the pith only reains'
30' %ear fro e" SKriputra" how this law has been disco,ered
by the highest an" and how the ighty Buddhas are
preaching it with any hundred proofs of s.ilfulness'
31' 0 .now the disposition and conduct" the ,arious inclinations
of .otis of li,ing beings in this world= I .now their ,arious
actions and the good they ha,e done before'
32' Those li,ing beings I initiate in this 4law5 by the aid of
anifold interpretations and reasons= and by hundreds of
arguents and illustrations ha,e I" in one way or another"
gladdened all creatures'
33' I utter both SMtras and stanDas= legends" GKta.as" and
prodigies" besides hundreds of introductions and curious
parables'
38' I show /ir,Kna to the ignorant with low dispositions" who
ha,e followed no course of duty under any .otis of Buddhas"
are bound to continued existence and wretched'
39' The self-born one uses such eans to anifest Buddha-
.nowledge" but he shall ne,er say to the" Ae also are to
becoe Buddhas'
3:' *hy should not the ighty one" after ha,ing waited for the
right tie" spea." now that he percei,es the right oent is
coe? This is the fit opportunity" et soehow" of
coencing the exposition of what really is'
3;' /ow the word of y coandent" as contained in nine
di,isions" has been published according to the ,arying degree
of strength of creatures' Such is the de,ice I ha,e shown in
order to introduce 4creatures5 to the .nowledge of the gi,er of
boons'
3B' (nd to those in the world who ha,e always been pure"
wise" good-inded" copassionate sonsof Buddha and done
their duty under any .otis of Buddhas will I a.e .nown
aplified SMtras'
8C' For they are endowed with such gifts of ental disposition
and such ad,antages of a blaeless outward for that I can
announce to the: in future ye shall becoe Buddhas
bene,olent and copassionate'
80' %earing which" all of the will be per,aded with delight 4at
the thought5: *e shall becoe Buddhas pre-einent in the
world' (nd I" percei,ing their conduct" will again re,eal
aplified SMtras'
81' (nd those are the disciples of the $eader" who ha,e
listened to y word of coand' +ne sinale stanDa learnt or
.ept in eory suffices" no doubt of it" to lead all of the to
enlightenent'
82' There is" indeed" but one ,ehicle= there is no second" nor a
third anywhere in the world" apart fro the case of the
-urushottaas using an expedient to show that there is a
di,ersity of ,ehicles'
83' The !hief of the world appears in the world to re,eal the
Buddha-.nowledge' %e has but one ai" indeed" no second=
the Buddhas do not bring o,er 4creatures5 by an inferior
,ehicle'
88' There where the self-born one has established hiself" and
where the ob<ect of .nowledge is" of whate,er for or .ind=
4where5 the powers" the stages of editation" the
eancipations" the perfected faculties 4are5= there the beings
also shall be established'
89' 0 should be guilty of en,y" should I" after reaching the
spotless einent state of enlightenent" establish any one in
the inferior ,ehicle' That would not besee e'
8:' There is no en,y whate,er in e= no <ealousy" no desire"
nor passion' Therefore I a the Buddha" because the world
follows y teaching@'
8;' *hen" splendidly ar.ed with 4the thirty-two5
characteristics" I a illuinating this whole world" and"
worshipped by any hundreds of beings" I show the
4unista.able5 stap of the nature of the law=
8B' Then" SKriputra" I thin. thus: %ow will all beings by the
thirty-two characteristics ar. the self-born Seer" who of his
own accord sheds his lustre all o,er the world?
9C (nd while I a thin.ing and pondering" when y wish has
been fulfilled and y ,ow accoplished I no ore re,eal
Buddha-.nowledge
90' If" + son of SKri" I spo.e to the creatures" @Fi,ify in your
inds the wish for enlightenent"@ they would in their
ignorance all go astray and ne,er catch the eaning of y
good words'
91' (nd considering the to be such" and that they ha,e not
accoplished their course of duty in pre,ious existences" 4I see
how5 they are attached and de,oted to sensual pleasures"
infatuated by desire and blind with delusion'
92' Fro lust they run into distress= they are torented in the
six states of existence and people the ceetery again and
again= they are o,erwheled with isfortune" as they possess
little ,irtue'
93' They are continually entangled in the thic.ets of 4sectarian5
theories" such as" @It is and it is not= it is thus and it is not
thus'@ In trying to get a decided opinion on what is found in the
sixty-two 4heretical5 theories they coe to ebrace falsehood
and continue in it'
98' They are hard to correct" proud" hypocritical" croo.ed"
alignant" ignorant" dull= hence they do not hear the good
Buddha-call" not once in .otis of births'
99' To those" son of Sari" I show a de,ice and say: -ut an end
to your trouble' *hen I percei,e creatures ,exed with ishap I
a.e the see /ir,Kna'
9:' (nd so do I re,eal all those laws that are e,er holy and
correct fro the ,ery first' (nd the son of -Buddha who has
copleted his course shall once be a Gina'
9;' It is but y s.ilfulness which propts e to anifest three
,ehicles= for there is but one ,ehicle and one trac.= there is
also but one instruction by the leaders'
9B' 6eo,e all doubt and uncertainty= and should there be any
who feel doubts" 4let the .now that5 the $ords of the world
spea. the truth= this is the only ,ehicle" a second there is not'
:C' The forer TathKgatas also" li,ing in the past for
innuerable Qons" the any thousands of Buddhas who are
gone to final rest" whose nuber can ne,er be counted"
:0' Those highest of en ha,e all of the re,ealed ost holy
laws by eans of illustrations" reasons" and arguents" with
any hundred proofs of s.ilfulness'
:1' (nd all of the ha,e anifested but one ,ehicle and
introduced but one on earth= by one ,ehicle ha,e they led to
full ripeness inconcei,ably any thousands of .otis of beings'
:2' Aet the Ginas possess ,arious and anifold eans through
which the TathKgata re,eals to the world" including the gods"
superior enlightenent" in consideration of the inclinations and
dispositions 4of the different beings5'
:3' (nd all in the world who are hearing or ha,e heard the law
fro the outh of the TathKgatas" gi,en als" followed the
oral precepts" and patiently accoplished the whole of their
religious duties=
:8' *ho ha,e ac>uitted thesel,es in point of Deal and
editation" with wisdo reflected on those laws" and
perfored se,eral eritorious actions" ha,e all of the
reached enlightenent'
:9' (nd such beings as were li,ing patient" subdued" and
disciplined" under the rule of the Ginas of those ties" ha,e all
of the reached enlightenent'
::' +thers also" who paid worship to the relics of the departed
Ginas" erected any thousands of StMpas ade of ges" gold"
sil,er" or crystal"
:;'+r built StMpas of eerald" cat@s eye" pearls" egregious lapis
laDuli" or sapphire= they ha,e all of the reached
enlightenent'
:B' (nd those who erected StMpas fro arble" sandal-wood"
or eagle-wood= constructed StMpas fro &eodar or a
cobination of different sorts of tiber=
;C' (nd who in gladness of heart built for the Ginas StMpas of
bric.s or clay= or caused ounds of earth to be raised in
forests and wildernesses in dedication to the Ginas=
;0' The little boys e,en" who in playing erected here and there
heaps of sand with the intention of dedicating the as StMpas
to the Ginas" they ha,e all of the reached enlightenent'
;1' $i.ewise ha,e all who caused <ewel iages to be ade and
dedicated" adorned with the thirty-two characteristic signs"
reached enlightenent'
;2' +thers who had iages of Sugatas ade of the se,en
precious substances" of copper or brass" ha,e all of the
reached enlightenent'
;3' Those who ordered beautiful statues of Sugatas to be ade
of lead" iron" clay" or plaster ha,e Pc'
;8' Those who ade iages 4of the Sugatas5 on painted walls"
with coplete libs and the hundred holy signs" whether they
drew the thesel,es or had the drawn by others" ha,e Pc'
;9' Those e,en" whether en or boys" who during the lesson
or in play" by way of auseent" ade upon the walls 4such5
iages with the nail or a piece of wood"
;:' %a,e all of the reached enlightenent= they ha,e becoe
copassionate" and" by rousing any Bodhisatt,as" ha,e
sa,ed .otis of creatures'
;;' Those who offered flowers and perfues to the relics of the
TathKgatas" to StMpas" a ound of earth" iages of clay or
drawn on a wall=
;B' *ho caused usical instruents" drus" conch trupets"
and noisy great drus to be played" and raised the rattle of
tybals at such places in order to celebrate the highest
enlightenent=
BC' *ho caused sweet lutes" cybals" tabors" sall drus"
reed-pipes" flutes of e.onnada or sugar-cane to be ade" ha,e
all of the reached enlightenent'
B0' Those who to celebrate the Sugatas ade thoughts" one
shall in course of tie see .otis of Buddhas'
B1' They ha,e all of the reached enlightenent' By paying
,arious .inds of worship to the relics of the Sugatas" by doing
but a little for the relics" by a.ing resound were it but a single
usical instruent=
B2' +r by worshipping were it but with a single flower" by
drawing on a wall the iages of the Sugatas" by doing worship
were it e,en with distracted thoughts" one shall in course of
tie see .otis of Buddhas'
B3' Those who" when in presence of a StMpa" ha,e offered their
re,erential salutation" be it in a coplete for or by erely
<oining the hands= who" were it but for a single oent" bent
their head or body=
B8' (nd who at StMpas containing relics ha,e one single tie
said: %oage be to BuddhaE albeit they did it with distracted
thoughts" all ha,e attained superior enlightenent'
B9' The creatures who in the days of those Sugatas" whether
already extinct or still in existence" ha,e heard no ore than
the nae of the law" ha,e all of the reached enlightenent'
B:' Many .otis of future Buddhas beyond iagination and
easure shall li.ewise re,eal this de,ice as Ginas and supree
$ords'
B;' #ndless shall be the s.illfulness of these leaders of the
world" by which they shall educate .otis of beings to that
Buddha-.nowledge which is free fro iperfection'
BB' /e,er has there been any being who" after hearing the law
of those 4leaders5" shall not becoe Buddha= for this is the
fixed ,ow of the TathKgatas: $et e" by accoplishing y
course of duty" lead others to enlightenent'
0CC' They are to expound in future days any thousand .otis
of heads of the law= in their TathKgataship they shall teach the
law by showing the sole ,ehicle before-entioned'
0C0' The line of the law fors an unbro.en continuity and the
nature of its properties is always anifest' Knowing this" the
Buddhas" the highest of en" shall re,eal this single ,ehicle'
0C1' They shall re,eal the stability of the law" its being
sub<ected to fixed rules" its unsha.eable perpetuity in the
world" the awa.ing of the Buddhas on the ele,ated terrace of
the earth" their s.ilfulness'
0C2' In all directions of space are standing Buddhas" li.e sand
of the Ganges" honoured by gods and en= these also do" for
the weal of all beings in the world" expound superior
enlightenent'
0C3' Those Buddhas while anifesting s.ilfulness display
,arious ,ehicles though" at the sae tie" indicating the one
single ,ehicle: the supree place of blessed rest',ious actions=
with due regard to their strenuousness and ,igour" as well as
their inclination" the Buddhas ipart their lights to the'
0C8' (c>uainted as they are with the conduct of all ortals"
with their peculiar dispositions and pre,ious actions= with due
regard to their strenuousness and ,igour" as well as their
inclination" the Buddhas ipart their lights to the'
0C9' By dint of .nowledge the leaders produce any
illustrations" arguents" and reasons= and considering how the
creatures ha,e ,arious inclinations they ipart ,arious
directions'
0C:' (nd yself also" the leader of the chief Ginas" a now
anifesting" for the weal of creatures now li,ing" this Buddha
enlightenent by thousands of .otis of ,arious directions'
0C;' I re,eal the law in its ultifariousness with regard to the
inclinations and dispositions of creatures' I use different eans
to rouse each according to his own character' Such is the ight
of y .nowledge'
0CB' I li.ewise see the poor wretches" deficient in wisdo and
conduct" lapsed into the undane whirl retained in disal
places" plunged in affliction incessantly renewed'
00C' Fettered as they are by desire li.e the ya. by its tail"
continually blinded by sensual pleasure" they do not see. the
Buddha" the ighty one= they do not see. the law that leads to
the end of pain'
000' Staying in the six states of existence" they are benubed
in their senses" stic. uno,ed to the low ,iews" and suffer pain
on pain' For those I feel a great copassion'
001' +n the terrace of enlightenent I ha,e reained three
wee.s in full" searching and pondering on such a atter"
steadily loo.ing up to the tree there 4standing5'
002' Keeping in ,iew that .ing of trees with anunwa,ering gaDe
I wal.ed round at its foot 4thin.ing5: This law is wonderful and
lofty" whereas creatures are blind with dulness and ignorance'
003' Then it was that Braha entreated e" and so did Indra"
the four rulers of the cardinal points" Mahes,ara" Os,ara" and
the hosts of Maruts by thousands of .otis'
008' (ll stood with <oined hands and respectful" while yself
was re,ol,ing the atter in y ind 4and thought5: *hat shall
I do? (t the ,ery tie that I a uttering syllables" beings are
oppressed with e,ils'
009' In their ignorance they will not heed the law I announce"
and in conse>uence of it they will ncur soe penalty' It would
be better were I ne,er to spea.' May y >uiet extinction ta.e
place this ,ery dayE
00:' But on reebering the forer Buddhas and their
s.ilfulness" 4I thought5: /ay" I also will anifest this tripartite
Buddha-enlightenent'
00;' *hen I was thus editating on the law" the other
Buddhas in all the directions of space appeared to e in their
own body and raised their ,oice" crying @(en'
00B' @(en" Solitary" first $eader of the worldE now that thou
hast coe to unsurpassed .nowledge" and art editating on
the s.ilfulness of the leaders of the world" thou repeatest their
teaching'
01C' @*e also" being Buddhas" will a.e clear the highest
word" di,ided into three parts= for en 4occasionally5 ha,e low
inclinations" and ight perchance fro ignorance not belie,e
4us" when we say5" Ae shall becoe Buddhas'
010' @%ence we will rouse any Bodhisatt,as by the display of
s.ilfulness and the encouraging of the wish of obtaining fruits'@
011' (nd I was delighted to hear the sweet ,oice of the leaders
of en= in the exultation of y heart I said to the blessed
saints" @The words of the einent sages are not spo.en in ,ain'
012' @I" too" will act according to the indications of the wise
leaders of the world= ha,ing yself been born in the idst of
the degradation of creatures" I ha,e .nown agitation in this
dreadful world'@
013' *hen I had coe to that con,iction" + son of SKri" I
instantly went to Benares" where I s.ilfully preached the law to
the fi,e Solitaries" that law which is the base of final beatitude'
018' Fro that oent the wheel of y law has been o,ing"
and the nae of /ir,Kna ade its appearance in the world" as
well as the nae of (rhat" of &hara" and Sangha'
019' Many years ha,e I preached and pointed to the stage of
/ir,Kna" the end of wretchedness and undane existence'
Thus I used to spea. at all ties'
01:' (nd when I saw" SKriputra" the children of the highest of
en by any thousands of .otis" nuberless" stri,ing after the
supree" the highest enlightenent=
01;' (nd when such as had heard the law of the Ginas" owing
to the any-sidedness of 4their5 s.ilfulness" had approached
e and stood before y face" all of the with <oined hands"
and respectful=
01B' Then I concei,ed the idea that the tie had coe for e
to announce the excellent law and to re,eal supree
enlightenent" for which tas. I had been born in the world'
02C' This 4e,ent5 to-day will be hard to be understood by the
ignorant who iagine they see here a sign" as they are proud
and dull' But the Bodhisatt,as" they will listen to e'
020' (nd I felt free fro hesitation and highly cheered= putting
aside all tiidity" I began spea.ing in the assebly of the sons
of Sugata" and roused the to enlightenent'
021' +n beholding such worthy sons of Buddha 4I said5: Thy
doubts also will be reo,ed" and these twel,e hundred
4disciples5 of ine" free fro iperfections" will all of the
becoe Buddhas'
022' #,en as the nature of the law of the forer ighty saints
and the future Ginas is" so is y law free fro any
doubtfulness" and it is such as I to-day preach it to thee'
023' (t certain ties" at certain places" soehow do the
leaders appear in the world" and after their appearance will
they" whose ,iew is boundless" at one tie or another preach a
siilar law'
028' It is ost difficult to eet with this superior law" e,en in
yriads of .otis of Qons= ,ery rare are the beings who will
adhere to the superior law which they ha,e heard fro e'
029' Gust as the blosso of the gloerous fig-tree is rare"
albeit soeties" at soe places" and soehow it is et with"
as soething pleasant to see for e,erybody" as a wonder to the
world including the gods=
02:' 4So wonderful5 and far ore wonderful is the law I
proclai' (ny one who" on hearing a good exposition of it" shall
cheerfully accept it and recite but one word of it" will ha,e done
honour to all Buddhas'
02;' Gi,e up all doubt and uncertainty in this respect= I declare
that I a the .ing of the law 4&hararKga5= I a urging others
to enlightenent" but I a here without disciples'
02B' $et this ystery be for thee" SKriputra" for all disciples of
ine" and for the einent Bodhisatt,as" who are to .eep this
ystery'
03C' For the creatures" when at the period of the fi,e
depra,ities" are ,ile and bad= they are blinded by sensual
desires" the fools" and ne,er turn their inds to enlightenent'
030' 4Soe5 beings" ha,ing heard this one and sole ,ehicle
anifested by the Gina" will in days to coe swer,e fro it"
re<ect the SMtra" and go down to hell'
031' But those beings who shall be odest and pure" stri,ing
after the supree and the highest enlightenent" to the shall
I unhesitatingly set forth the endless fors of this one and sole
,ehicle'
032' Such is the astership of the leaders= that is" their
s.ilfulness' They ha,e spo.en in any ysteries= hence it is
difficult to understand 4the5'
033' Therefore try to understand the ystery of the Buddhas"
the holy asters of the world= forsa.e all doubt and
uncertainty: you shall becoe Buddhas= re<oiceE
!hapter 2
( -(6(B$#'
Then the ,enerable SKriputra" pleased" glad" chared" cheerful"
thrilling with delight and <oy" stretched his <oined hands
towards the $ord" and" loo.ing up to the $ord with a steady
gaDe" addressed hi in this strain: I a astonished" aaDed" +
$ordE I a in ecstasy to hear such a call fro the $ord' For
when" before I had heard of this law fro the $ord" I saw other
Bodhisatt,as" and heard that the Bodhisatt,as would in future
get the nae of Buddhas" I felt extreely sorry" extreely
,exed to be"depri,ed fro so grand a sight as the TathKgata-
.nowledge' (nd whene,er" + $ord" for y daily recreation I
was ,isiting the ca,es of roc.s or ountains" wood thic.ets"
lo,ely gardens" ri,ers" and roots of trees" I always was
occupied with the sae and e,er-reeurring thought: @*hereas
the entrance into the fixed points R+r" eleentsS of the law is
noinally e>ual" we ha,e been disissed by the $ord with the
inferior ,ehicle'@ Instantly" howe,er" + $ord" I felt that it was
our own fault" not the $ord@s' For had we regarded the $ord at
the tie of his gi,ing the allsurpassing deonstration of the
law" that is" the exposition of supree" perfect enlightenent"
then" + $ord" we should ha,e becoe adepts in those laws' But
because" without understanding the ystery of the $ord" we" at
the oent of the Bodhisatt,as not being assebled" heard
only in a hurry" caught" editated" inded" too. to heart the
first lessons pronounced ori the law" therefore" + $ord" I used
to pass day and night in self-reproach' 4But5 to-day" + $ord" I
ha,e reached coplete extinction= to-day" + $ord" I ha,e
becoe cal= to-day" + $ord" I a wholly coe to rest= to-
day" + $ord" I ha,e reached (rhatship= to-day" + $ord" I a
the $ord@s eldest son" born fro his law" sprung into existence
by the law" ade by the law" inheriting fro the law"
accoplished by the law' My burning has left e" + $ord" now
that I ha,e heard this wonderful law" which I had not leant
before" announced by the ,oice fro the outh of the $ord'
(nd on that occasion the ,enerable SKriputra addressed the
$ord in the following stanDas:
0' I a astonished" great $eader" I a chared to hear this
,oice= I feel no doubt any ore= now a I fully ripe for the
superior ,ehicle'
1' *onderful is the ,oice R6ather" callS of the Sugatas= it
dispels the doubt and pain of li,ing beings= y pain also is all
gone now that I" freed fro iperfections" ha,e heard that
,oice 4or" call5'
2' *hen I was ta.ing y daily recreation or was wal.ing in
woody thic.ets" when beta.ing yself to the roots of trees or
to ountain ca,es" I indulged in no other thought but this:
3' @+ how a I deluded by ,ain thoughtsE whereas the faultless
laws are" noinally" e>ual" shall I in future not preach the
superior law in the world?
8' @The thirty-two characteristic signs ha,e failed e" and the
gold colour of the s.in has ,anished= all the 4ten5 powers and
eancipations ha,e li.ewise been lost' + how ha,e I gone
astray at the e>ual lawsE
9' @The secondary signs also of the great Seers" the eighty
excellent specific signs" and the eighteen uncoon properties
ha,e failed e' + how a I deludedE@
:' (nd when I had percei,ed thee" so benigh and erciful to
the world" and was lonely wal.ing to ta.e y daily recreation" I
thought: @I a excluded fro that inconcei,able" unbounded
.nowledgeE@
;' &ays and nights" + $ord" I passed always thin.ing of the
sae sub<ect= I would as. the $ord whether I had lost y ran.
or not'
B' In such reflections" + !hief of Ginas" I constantly passed y
days and nights= and on seeing any other Bodhisatt,as
praised by the $eader of the world"
0C' (nd on hearing this Buddha-law" I thought: @To be sure"
this is expounded ysteriously@= it is an inscrutable" subtle" and
faultless science" which is announced by the Ginas on the
terrace of enlightenent'@
00' Forerly I was attached to 4heretical5 theories" being a
wandering on. and in high honour 4or" of the sae opinions5
with the heretics= afterwards has the $ord" regarding y
disposition" taught e /ir,Kna" to detach e fro per,erted
,iews'
01' (fter ha,ing copletely freed yself fro all 4heretical5
,iews and reached the laws of ,oid" 4I concei,e5 that I ha,e
becoe extinct= yet this is not deeed to be extinction'
02' But when one becoes Buddha" a superior being" honoured
by en" gods" goblins" Titans" and adorned with the thirty-two
characteristic signs" then one will be copletely extinct'
03' (ll those 4forer5 cares ha,e now been dispelled" since I
ha,e heard the ,oice' /ow a I extinct" as thou announcest
y destination 4to /ir,Kna5 before the world including the
gods'
08' *hen I first heard the ,oice of the $ord" I had a great
terror lest it ight be MKra" the e,il one" who on this occasion
had adopted the disguise of Buddha'
09' But when the unsurpassed Buddha-wisdo had been
displayed in and established with arguents" reasons" and
illustrations" by yriads of .otis" then I lost all doubt about the
law I heard'
0:' (nd when thou hadst entioned to e the thousands of
.otis of Buddhas" the past Ginas who ha,e coe to final rest"
and how they preached this law by firly establishing it
through s.ilfulness=
0;' %ow the any future Buddhas and those who are now
existing" as .nowers of the real truth" shall expound or are
expounding this law by hundreds of able de,ices=
0B' (nd when thou wert entioning thine own course after
lea,ing hoe" how the idea of the wheel of the law presented
itself to thy ind and how thou decidedst upon preaching the
law=
1C' Then I was con,inced: This is not MKra= it is the $ord of the
world" who has shown the true course= no MKras can here
abide' So then y ind 4for a oent5 was o,ercoe with
perplexity=
10' But when the sweet" deep" and lo,ely ,oice of Buddha
gladdened e" all doubts were scattered" y perplexity
,anished" and I stood fir in .nowledge'
11' I shall becoe a TathKgata" undoubtedly" worshipped in the
world including the gods= I shall anifest Buddha-wisdo"
ysteriously rousing any Bodhisatt,as'
(fter this speech of the ,enerable SKriputra" the $ord said to
hi: I declare to thee" SKriputra" I announce to thee" in
presence of this world including the gods" MKras" and Brahas"
in presence of this people" including ascetics and Brahans"
that thou" SKriputra" hast been by e ade ripe for supree"
perfect enlightenent" in presence of twenty hundred thousand
yriads of .otis of Buddhas" and that thou" SKriputra" hast for
a long tie followed y coandents' Thou" SKriputra" art"
by the counsel of the Bodhisatt,a" by the decree of the
Bodhisatt,a" reborn here under y rule' +wing to the ighty
will of the Bodhisatt,a thou" SKriputra" hast no recollection of
thy forer ,ow to obser,e the 4religious5 course= of the
counsel of the Bodhisatt,a" the decree of the Bodhisatt,a' Thou
thin.est that thou hast reached final rest' I" wishing to re,i,e
and renew in thee the .nowledge of thy forer ,ow to obser,e
the 4religious5 course" will re,eal to the disciples the
&haraparyaya called @the $otus of the True $aw"@ this SMrKnta"
Pc'
(gain" SKriputra" at a future period" after innuerable"
inconcei,able" ieasurable Qons" when thou shalt ha,e
learnt the true law of hundred thousand yriads of .otis of
TathKgatas" showed de,otion in ,arious ways" and achie,ed the
present Bodhisatt,a-course" thou shalt becoe in the world a
TathKgata" Pc'" naed -adaprabha" endowed with science
and conduct" a Sugata" a .nower of the world" an unsurpassed
taer of en" a aster of gods and en" a $ord Buddha'
(t that tie then" SKriputra" the Buddha-field of that $ord" the
TathKgata -adaprabha" to be called Firaga" will be le,el"
pleasant" delightful" extreely beautiful to see" pure"
prosperous" rich" >uiet" abounding with food" replete with any
races of en= it will consist of lapis laDuli" and contain a
chec.er-board of eight copartents distinguished by gold
threads" each copartent ha,ing its <ewel tree always and
perpetually filled with blossos and fruits of se,en precious
substances'
/ow that TathKgata -adaprabha" Pc'" SKriputra" will preach
the law by the instruentality of three ,ehicles ' Further"
SKriputra" that TathKgata will not appear at the decay of the
Qon" but preach the law by ,irtue of a ,ow'
That Qon" SKriputra" will be naed MahKratnapratiandita 4i'
e' ornaented with agnificent <ewels5' Knowest thou"
SKriputra" why that Qon is naed MahKratnapratiandita? The
Bodhisatt,as of a Buddha-field" SKriputra" are called ratnas
4<ewels5" and at that tie there will be any Bodhisatt,as in
that sphere 4called5 Firaga= innuerable" incalculable" beyond
coputation" abstraction ade fro their being coputed by
the TathKgatas' +n that account is that Qon called
Maharatnapratiandita'
/ow" to proceed" SKriputra" at that period the Bodhisatt,as of
that field will in wal.ing step on <ewel lotuses' (nd these
Bodhisatt,as will not be plying their wor. for the first tie"
they ha,ing accuulated roots of goodness and obser,ed the
course of duty under any hundred thousand Buddhas= they
are praised by the TathKgatas for their Dealous application to
Buddha-.nowledge= are perfectioned in the rites preparatory to
transcendent .nowledge= accoplished in the direction of all
true laws= ild" thoughtful' Generally" SKriputra" will that
Buddha-region tee with such Bodhisatt,as'
(s to the lifetie" SKriputra" of that TathKgata -adaprabha" it
will last twel,e interediate .alpas" if we lea,e out of account
the tie of his being a young prince' (nd the lifetie of the
creatures then li,ing will easure eight interediate .alpas' (t
the expiration of twel,e interediate .alpas" SKriputra" the
TathKgata -adaprabha" after announcing the future destiny of
the Bodhisatt,a called &hritiparipMrnan R&hriti" perser,erence"
endurance' &hritiparipMrna is" full of perser,erance or
enduranceS to superior perfect enlightenent" is to enter
coplete /ir,Kna' @This Bodhisatt,a MahKsatt,a
&hritiparipMrna" + on.s" shall iediately after e coe to
supree" perfect enlightenent' %e shall becoe in the world
a TathKgata naed -ada,rishabha,i.rKin" an (rhat" Pc'"
endowed with science and conduct" Pc' Pc'@
/ow the Tathigata -ada,rishabha,i.rKin" SKriputra" will
ha,e a Buddha-field of >uite the sae description' The true
law" SKriputra" of that TathKgata -ada,rishabha,i.rKin will"
after his extinction" last thirty-two interediate .alpas" and the
counterfeit of his true law will last as any interediate
.alpas'
(nd on that occasion the $ord uttered the following stanDas:
12' Thou also" son of Sari" shalt in future be a Gina" a
TathKgata naed -adaprabha" of illiited sight= thou shalt
educate thousands of .otis of li,ing beings'
13' (fter paying honour to any .otis of Buddhas" a.ing
strenuous efforts in the course of duty" and after ha,ing
produced in thyself the ten powers" thou shalt reach supree"
perfect enlightenent'
18' *ithin a period inconcei,able and iense there shall be
an Qon rich in <ewels 4or" the Qon <ewel-rich5" and a sphere
naed Firaga" the pure field of the highest of en=
19' (nd its ground will consist of lapis laDuli" and be set off with
gold threads= it will ha,e hundreds of <ewel trees" ,ery
beautiful" and co,ered with blossos and fruits'
1 :' Bodhisatt,as of good eory" able in showing the course
of duty which they ha,e been taught under hundreds of
Buddhas" will coe to be born in that field'
1;' (nd the afore-entioned Gina" then in his last bodily
existence" shall" after passing the state of prince royal"
renounce sensual pleasures" lea,e hoe 4to becoe a
wandering ascetic5" and thereafter reach the supree and the
highest enlightenent'
1B' The lifetie of that Gina will be precisely twel,e
interediate .alpas" and the life of en will then last eight
interediate .alpas'
2C' (fter the extinction of the Tathigata the true law will
continue thirty-two Qons in full" for the benefit of the world"
including the gods'
20' *hen the true law shall ha,e coe to an end" its
counterfeit will stand for thirty-two interediate .alpas' The
dispersed relics of the holy one will always be honoured by en
and gods'
21' Such will be the fate of that $ord' 6e<oice" + son of SKri" for
it is thou who shalt be that ost excellent of en" so
unsurpassed'
The four classes of the audience" on.s" nuns" lay de,otees
ale and feale" gods" /agas" goblins" Gandhar,as" deons"
Garudas" Kinnaras" great serpents" en and beings not huan"
on hearing the announceent of the ,enerable SKriputra@s
destiny to supree" perfect enlightenent" were so pleased"
glad" chared" thrilling with delight and <oy" that they co,ered
the $ord se,erally with their own robes" while Indra the chief of
gods" Braha SahKpati" besides hundred thousands of .otis
of other di,ine beings" co,ered hi with hea,enly garents
and bestrewed hi with flowers of hea,en" MandKra,as and
great MandKra,as' %igh aloft they whirled celestial clothes and
struc. hundred thousands of celestial usical instruents and
cybals" high in the s.y= and after pouring a great rain of
flowers they uttered these words: The wheel of the law has
been put in otion by the $ord" the first tie at Benares at
6ishipatana in the &eer-par.= to-day has the $ord again put in
otion the supree wheel of the law'
(nd on that occasion those di,ine beings uttered the following
stanDas:
22' The wheel of the law was put in otion by thee" + thou
that art unri,alled in the world" at Benares" + great heroE 4that
wheel which is the rotation of5 the rise and decay of all
aggregates'
23' There it was put in otion for the first tie= now" a second
tie" is it turned here" + $ord' Today" + Master" thou hast
preached this law" which is hard to be recei,ed with faith'
28' Many laws ha,e we heard near the $ord of the world" but
ne,er before did we hear a law li.e this'
29' *e recei,e with gratitude" + great hero" the ysterious
speech of the great Sages" such as this prediction regarding the
self-possessed (rya SKriputra'
2:' May we also becoe such incoparable Buddhas in the
world" who by ysterious speech announce supree Buddha-
enlightenent'
2;' May we also" by the good we ha,e done in this world and in
the next" and by our ha,ing propitiated the Buddha" be allowed
to a.e a ,ow for Buddhaship'
Thereupon the ,enerable SKriputra thus spo.e to the $ord: My
doubt is gone" + $ord" y uncertainty is at an end on hearing
fro the outh of the $ord y destiny to supree
enlightenent' But these twel,e hundred self-controlled
4disciples5" + $ord" who ha,e been placed by thee on the stage
of Sai.shas" ha,e been thus adonished and instructed: @My
preaching of the law" + on.s" coes to this" that deli,erance
fro birth" decrepitude" disease" and death is inseparably
connected with /ir,Kna=@ and these two thousand on.s" +
$ord" thy disciples" both those who are still under training and
adepts" who all of the are free fro false ,iews about the
soul" false ,iews about existence" false ,iews about cessation of
existence" free" in short" fro all false ,iews" who are fancying
thesel,es to ha,e reached the stage of /ir,Kna" these ha,e
fallen into uncertainty by hearing fro the outh of the $ord
this law which they had not heard before' Therefore" + $ord"
please spea. to these on.s" to dispel their uneasiness" so
that the four classes of the audience" + $ord" ay be relie,ed
fro their doubt and perplexity'
+n this speech of the ,enerable SKriputra the $ord said to hi
the following: %a,e I not told thee before" SKriputra" that the
TathKgata" Pc'" preaches the law by able de,ices" ,arying
directions and indications" fundaental ideas" interpretations"
with due regard to the different dispositions and inclinations of
creatures whose teperaents are so ,arious? (ll his
preachings of the law ha,e no other end but supree and
perfect enlightenent" for which he is rousing beings to the
Bodhisatt,a-course' But" SKriputra" to elucidate this atter
ore at large" I will tell thee a parable" for en of good
understanding will generally readily enough catch the eaning
of what is taught under the shape of a parable'
$et us suppose the following case" SKriputra' In a certain
,illage" town" borough" pro,ince" .ingdo" or capital" there was
a certain house.eeper" old" aged" decrepit" ,ery ad,anced in
years" rich" wealthy" opulent= he had a great house" high"
spacious" built a long tie ago and old" inhabited by soe two"
three" four" or fi,e hundred li,ing beings' The house had but
one door" and a thatch= its terraces were tottering" the bases of
its pillars rotten" the co,erings and plaster of the walls loose'
+n a sudden the whole house was fro e,ery side put in
conflagration by a ass of fire' $et us suppose that the an
had any little boys" say fi,e" or ten" or e,en twenty" and that
he hiself had coe out of the house'
/ow" SKriputra" that an" on seeing the house fro e,ery side
wrapt in a blaDe by a great ass of fire" got afraid" frightened"
anxious in his ind" and ade the following reflection: I yself
a able to coe out fro the burning house through the door"
>uic.ly and safely" without being touched or scorched by that
great ass of fire= but y children" those young boys" are
staying in the burning house" playing" ausing" and di,erting
thesel,es with all sorts of sports' They do not percei,e" nor
.now" nor understand" nor ind that the house is on fire" and
do not get afraid' Though scorched by that great ass of fire"
and affected with such a ass of pain" they do not ind the
pain" nor do they concei,e the idea of escaping'
The an" SKriputra" is strong" has powerful ars" and 4so5 he
a.es this reflection: I a strong" and ha,e powerful ars=
why" let e gather all y little boys and ta.e the to y
breast to effect their escape fro the house' ( second
reflection then presented itself to his ind: This house has but
one opening= the door is shut= and those boys" fic.le" unsteady"
and childli.e as they are" will" it is to be feared" run hither and
thither" and coe to grief and disaster in this ass of fire'
Therefore I will warn the' So resol,ed" he calls to the boys:
!oe" y children= the house is burning with a ass of fire=
coe" lest ye be burnt in that ass of fire" and coe to grief
and disaster' But the ignorant boys do not heed the words of
hi who is their well-wisher= they are not afraid" not alared"
and feel no isgi,ing= they do not care" nor fly" nor e,en .now
nor understand the purport of the word @burning=@ on the
contrary" they run hither and thither" wal. about" and
repeatedly loo. at their father= all" because they are so
ignorant'
Then the an is going to reflect thus: The house is burning" is
blaDing by a ass of fire' It is to be feared that yself as well
as y children will coe to grief and disaster' $et e therefore
by soe s.ilful eans get the boys out of the house' The an
.nows the disposition of the boys" and has a clear perception of
their inclinations' /ow these boys happen to ha,e any and
anifold toys to play with" pretty" nice" pleasant" dear"
ausing" and precious' The an" .nowing the disposition of the
boys" says to the: My children" your toys" which are so
pretty" precious" and adirable" which you are so loth to iss"
which are so ,arious and ultifarious" 4such as5 bulloc.-carts"
goat-carts" deer-carts" which are so pretty" nice" dear" and
precious to you" ha,e all been put by e outside the house-
door for you to play with' !oe" run out" lea,e the house= to
each of you I shall gi,e what he wants' !oe soon= coe out
for the sa.e of these toys' (nd the boys" on hearing the naes
entioned of such playthings as they li.e and desire" so
agreeable to their taste" so pretty" dear" and delightful" >uic.ly
rush out fro the burning house" with eager effort and great
alacrity" one ha,ing no tie to wait for the other" and pushing
each other on with the cry of @*ho shall arri,e first" the ,ery
first?@
The an" seeing that his children ha,e safely and happily
escaped" and .nowing that they are free fro danger" goes and
sits down in the open air on the s>uare of the ,illage" his heart
filled with <oy and delight" released fro trouble and hindrance"
>uite at ease' The boys go up to the place where their father is
sitting" and say: @Father" gi,e us those toys to play with" those
bulloc.-carts" goat-carts" and deer-carts'@ Then" SKriputra" the
an gi,es to his sons" who run swift as the wind" bulloc.-carts
only" ade of se,en precious substances" pro,ided with
benches" hung with a ultitude of sall bells" lofty" adorned
with rare and wonderful <ewels" ebellished with <ewel
wreaths" decorated with garlands of flowers" carpeted with
cotton attresses and woollen co,erlets" co,ered with white
cloth and sil." ha,ing on both sides rosy cushions" yo.ed with
white" ,ery fair and fleet bulloc.s" led by a ultitude of en'
To each of his children he gi,es se,eral bulloc.carts of one
appearance and one .ind" pro,ided with flags" and swift as the
wind' That an does so" SKriputra" because being rich"
wealthy" and in possession of any treasures and granaries" he
rightly thin.s: *hy should I gi,e these boys inferior carts" all
these boys being y own children" dear and precious? I ha,e
got such great ,ehicles" and ought to treat all the boys e>ually
and without partiality' (s I own any treasures and granaries"
I could gi,e such great ,ehicles to all beings" how uch ore
then to y own children' Meanwhile the boys are ounting the
,ehicles with feelings of astonishent and wonder' /ow"
SKriputra" what is thy opinion? %as that an ade hiself
guilty of a falsehood by first holding out to his children the
prospect of three ,ehicles and afterwards gi,ing to each of
the the greatest ,ehicles only" the ost agnificent ,ehicles?
SKriputra answered: By no eans" $ord= by no eans" Sugata'
That is not sufficient" + $ord" to >ualify the an as a spea.er of
falsehood" since it only was a s.ilful de,ice to persuade his
children to go out of the burning house and sa,e their li,es'
/ay" besides reco,ering their ,ery body" + $ord" they ha,e
recei,ed all those toys' If that an" + $ord" had gi,en no single
cart" e,en then he would not ha,e been a spea.er of falsehood"
for he had pre,iously been editating on sa,ing the little boys
fro a great ass of pain by soe able de,ice' #,en in this
case" + $ord" the an would not ha,e been guilty of falsehood"
and far less now that he" considering his ha,ing plenty of
treasures and propted by no other oti,e but the lo,e of his
children" gi,es to all" to coax the" ,ehicles of one .ind" and
those the greatest ,ehicles' That an" $ord" is not guilty of
falsehood'
The ,enerable Siriputra ha,ing thus spo.en" the $ord said to
hi: Fery well" ,ery well" SKriputra" >uite so= it is e,en as thou
sayest' So" too" SKriputra" the TathKgata" Pc'" is free fro all
dangers" wholly exept fro all isfortune" despondency"
calaity" pain" grief" the thic. en,eloping dar. ists of
ignorance' %e" the TathKgata" endowed with Buddha-
.nowledge" forces" absence of hesitation" uncoon
properties" and ighty by agical power" is the father of the
world" who has reached the highest perfection in the .nowledge
of s.ilful eans" who is ost erciful" long-suffering"
bene,olent" copassionate' %e appears in this triple world"
which is li.e a house the roof and shelter whereof are decayed"
4a house5 burning by a ass of isery" in order to deli,er fro
affection" hatred" and delusion the beings sub<ect to birth" old
age" disease" death" grief" wailing" pain" elancholy"
despondency" the dar. en,eloping ists of ignorance" in order
to rouse the to supree and perfect enlightenent' +nce
born" he sees how the creatures are burnt" torented" ,exed"
distressed by birth" old age" disease" death" grief" wailing" pain"
elancholy" despondency= how for the sa.e of en<oyents" and
propted by sensual desires" they se,erally suffer ,arious
pains' In conse>uence both of what in this world they are
see.ing and what they ha,e ac>uired" they will in a future state
suffer ,arious pains" in hell" in the brute creation" in the real
of Aaa= suffer such pains as po,erty in the world of gods or
en" union with hateful persons or things" and separation fro
the belo,ed ones' (nd whilst incessantly whirling in that ass
of e,ils they are sporting" playing" di,erting thesel,es= they
do not fear" nor dread" nor are they seiDed with terror= they do
not .now" nor ind= they are not startled" do not try to escape"
but are en<oying thesel,es in that triple world which is li.e
unto a burning house" and run hither and thither' Though
o,erwheled by that ass of e,il" they do not concei,e the
idea that they ust beware of it'
7nder such circustances" SKriputra" the TathKgata reflects
thus: Ferily" I a the father of these beings= I ust sa,e the
fro this ass of e,il" and bestow on the the iense"
inconcei,able bliss of Buddha-.nowledge" wherewith they shall
sport" play" and di,ert thesel,es" wherein they shall find their
rest'
Then" SKriputra" the TathKgata reflects thus: If" in the
con,iction of y possessing the power of .nowledge and
agical faculties" I anifest to these beings the .nowledue"
forces" and absence of hesitation of the TathKgata" without
a,ailing yself of soe de,ice" these beings will not escape'
For they are attached to the pleasures of the fi,e senses" to
worldly pleasures= they will not be freed fro birth" old age"
disease" death" grief" wailing" pain" elancholy" despondency"
by which they are burnt" torented" ,exed" distressed' 7nless
they are forced to lea,e the triple world which is li.e a house
the shelter and roof whereof is in a blaDe" how are they to get
ac>uainted with Buddha-.nowledge?
/ow" SKriputra" e,en as that an with powerful ars" without
using the strength of his ars" attracts his children out of the
burning house by an able de,ice" and afterwards gi,es the
agnificent" great carts" so" SKriputra" the TathKgata" the
(rhat" Pc'" possessed of .nowledge and freedo fro all
hesitation" without using the" in order to attract the creatures
out of the triple world which is li.e a burning house with
decayed roof and shelter" shows" by his .nowledge of able
de,ices" three ,ehicles" ,iD' the ,ehicle of the disciples" the
,ehicle of the -ratye.abuddhas" and the ,ehicle of the
Bodhisatt,as' By eans of these three ,ehicles he attracts the
creatures and spea.s to the thus: &o not delight in this triple
world" which is li.e a burning house" in these iserable fors"
sounds" odours" fla,ours" and contacts' For in delighting in this
triple world ye are burnt" heated" inflaed with the thirst
inseparable fro the pleasures of the fi,e senses' Fly fro this
triple world= beta.e yoursel,es to the three ,ehicles: the
,ehicle of the disciples" the ,ehicle of the -ratye.abuddhas" the
,ehicle of the Bodhisatt,as' I gi,e you y pledge for it" that I
shall gi,e you these three ,ehicles= a.e an effort to run out of
this triple world' (nd to attract the I say: These ,ehicles are
grand" praised by the (ryas" and pro,ided with ost pleasant
things= with such you are to sport" play" and di,ert yoursel,es
in a noble anner' Ae will feel the great delight of the faculties"
powers" constituents of Bodhi" editations" the 4eight5 degrees
of eancipation" self-concentration" and the results of self-
concentration" and ye will becoe greatly happy and cheerful'
/ow" SKriputra" the beings who ha,e becoe wise ha,e faith in
the TathKgata" the father of the world" and conse>uently apply
thesel,es to his coandents' (ongst the there are
soe who" wishing to follow the dictate of an authoritati,e
,oice" apply thesel,es to the coandent of the TathKgata
to ac>uire the .nowledge of the four great truths" for the sa.e
of their own coplete /ir,Kna' These one ay say to be those
who" co,eting the ,ehicle of the disciples" fly fro the triple
world" <ust as soe of the boys will fly fro that burning
house" propted by a desire of getting a cart yo.ed with deer'
+ther beings desirous of the science without a aster" of self-
restraint and tran>uillity" apply thesel,es to the
coandent of the Tatha@gata to learn to understand causes
and effects" for the sa.e of their own coplete /ir,Kna' These
one ay say to be those who" co,eting the ,ehicle of the
-ratye.abuddhas" fly fro the triple world" <ust as soe of the
boys fly fro the burning house" propted by the desire of
getting a cart yo.ed with goats' +thers again desirous of the
.nowledge of the all-.nowing" the .nowledge of Buddha" the
.nowledge of the self-born one" the science without a aster"
apply thesel,es to the coandent of the TathKgata to
learn to understand the .nowledge" powers" and freedo fro
hesitation of the TathKgata" for the sa.e of the coon weal
and happiness" out of copassion to the world" for the benefit"
weal" and happiness of the world at large" both gods and en"
for the sa.e of the coplete /ir,Kna of all beings' These one
ay say to be those who" co,eting the great ,ehicle" fly fro
the triple world' Therefore they are called Bodhisatt,as
MahKsatt,as' They ay be li.ened to those aong the boys
who ha,e fled fro the burning house propted by the desire
of getting a cart yo.ed with bulloc.s'
In the sae anner" SKriputra" as that an" on seeing his
children escaped fro the burning house and .nowing the
safely and happily rescued and out of danger" in the
consciousness of his great wealth" gi,es the boys one single
grand cart= so" too" SKriputra" the Tathigata" the (rhat" Pc'" on
seeing any .otis of beings reco,ered fro the triple world"
released fro sorrow" fear" terror" and calaity" ha,ing
escaped owing to the coand of the TathKgata" deli,ered
fro all fears" calaities" and difficulties" and ha,ing reached
the bliss of /ir,Kna" so" too" SKriputra" the TathKgata" the
(rhat" Pc'" considering that he possesses great wealth of
.nowledge" power" and absence of hesitation" and that all
beings are his children" leads the by no other ,ehicle but the
Buddha-,ehicle to full de,elopent' But he does not teach a
particular /ir,Kna for each being= he causes all beings to reach
coplete /ir,Kna by eans of the coplete /ir,Kna of the
Tathigata' (nd those beings" SKriputra" who are deli,ered fro
the triple world" to the the TathKgata gi,es as toys to ause
thesel,es with the lofty pleasures of the (ryas" the pleasures
of editation" eancipation" self-concentration" and its results=
4toys5 all of the sae .ind' #,en as that an" SKriputra"
cannot be said to ha,e told a falsehood for ha,ing held out to
those boys the prospect of three ,ehicles and gi,en to all of
the but one great ,ehicle" a agnificent ,ehicle ade of
se,en precious substances" decorated with all sorts of
ornaents" a ,ehicle of one .ind" the ost egregious of all" so"
too" SKriputra" the TathKgata" the (rhat" Pc'" tells no falsehood
when by an able de,ice he first holds forth three ,ehicles and
afterwards leads all to coplete /ir,Kna by the one great
,ehicle' For the TathKgata" SKriputra" who is rich in treasures
and storehouses of abundant .nowledge" powers" and absence
of hesitation" is able to teach all beings the law which is
connected with the .nowledge of the all-.nowing' In this way"
SKriputra" one has to understand how the Tatha@gata by an
able de,ice and direction shows but one ,ehicle" the great
,ehicle'
(nd on that occasion the $ord uttered the following stanDas:
2B' ( an has an old house" large" but ,ery infir= its terraces
are decaying and the coluns rotten at their bases'
3C' The windows and balconies are partly ruined" the wall as
well as its co,erings and plaster decaying= the coping shows
rents fro age= the thatch is e,erywhere pierced with holes'
30' It is inhabited by no less than fi,e hundred beings=
containing any cells and closets filled with excreents and
disgusting'
31' Its roof-rafters are wholly ruined= the walls and partitions
crubling away= .otis of ,ultures nestle in it" as well as do,es"
owls" and other birds'
32' There are in e,ery corner dreadful sna.es" ost ,enoous
and horrible= scorpions and ice of all sorts= it is the abode of
,ery wic.ed creatures of e,ery description'
33' Further" one ay eet in it here and there beings not
belonging to the huan race' It is defiled with excreent and
urine" and teeing with wors" insects" and fire-flies= it
resounds fro the howling of dogs and <ac.als'
38' In it are horrible hyenas that are wont to de,our huan
carcasses= any dogs and <ac.als greedily see.ing the atter
of corpses'
39' Those anials wea. fro perpetual hunger go about in
se,eral places to feed upon their prey" and >uarrelling fill the
spot with their cries' Such is that ost horrible house'
3:' There are also ,ery align goblins" who ,iolate huan
corpses= in se,eral spots there are centipedes" huge sna.es"
and ,ipers'
3;' Those anials creep into all corners" where they a.e
nests to deposit their brood" which is often de,oured by the
goblins'
3B' (nd when those cruel-inded goblins are satiated with
feeding upon the flesh of other creatures" so that their bodies
are big" then they coence sharply fighting on the spot'
8C' In the wasted retreats are dreadful" align urchins" soe
of the easuring one span" others one cubit or two cubits" all
nible in their o,eents'
80' They are in the habit of seiDing dogs by the feet" throwing
the upside down upon the floor" pinching their nec.s and
using the ill'
81' There also li,e yelling ghosts na.ed" blac." wan" tall" and
high" who" hungry and in >uest of food" are here and there
eitting cries of distress'
82' Soe ha,e a outh li.e a needle" others ha,e a face li.e a
cow@s= they are of the siDe of en or dogs" go with entangled
hair" and utter plainti,e cries fro want of food'
83' Those goblins" ghosts" ips" li.e ,ultures" are always
loo.ing out through the windows and loopholes" in all directions
in search of food'
88' Such is that dreadful house" spacious and high" but ,ery
infir" full of holes" frail and dreary' 4$et us suppose that5 it is
the property of a certain an"
89' (nd that while he is out of doors the house is reached by a
conflagration" so that on a sudden it is wrapt in a blaDing ass
of fire on e,ery side'
8:' The beas and rafters consued by the fire" the coluns
and partitions in flae are crac.ling ost dreadfully" whilst
goblins and ghosts are yelling'
8;' Fultures are dri,en out by hundreds= urchins withdraw with
parched faces= hundreds of ischie,ous beasts of prey I run"
scorched" on e,ery side" crying and shouting'
8B' Many poor de,ils o,e about" burnt by the fire= while
burning they tear one another with the teeth" and bespatter
each other with their blood'
9C' %yenas also perish there" in the act of eating one another'
The excreents burn" and a loathsoe stench spreads in all
directions'
90' The centipedes" trying to fly" are de,oured by the urchins'
The ghosts" with burning hair" ho,er about" e>ually ,exed with
hunger and heat'
91' In such a state is that awful house" where thousands of
flaes are brea.ing out on e,ery side' But the an who is the
aster of the house loo.s on fro without'
92' (nd he hears his own children" whose inds are engaged in
playing with their toys" in their fondness of which they ause
thesel,es" as fools do in their ignorance'
93' (nd as he hears the he >uic.ly steps in to sa,e his
children" lest his ignorant children ight perish in the flaes'
98' %e tells the the defect of the house" and says: This"
young an of good faily" is a iserable house" a dreadful
one= the ,arious creatures in it" and this fire to boot" for a
series of e,ils'
99' In it are sna.es" ischie,ous goblins" urchins" and ghosts
in great nuber= hyenas" troops of dogs and <ac.als" as well as
,ultures" see.ing their prey'
9:' Such beings li,e in this house" which" apart fro the fire" is
extreely dreadful" and iserable enough= and now coes to
it this fire blaDing on all sides'
9;' The foolish boys" howe,er" though adonished" do not
ind their father@s words" deluded as they are by their toys=
they do not e,en understand hi'
9B' Then the an thin.s: I a now in anxiety on account of y
children' *hat is the use of y ha,ing sons if I lose the? /o"
they shall not perish by this fire'
:C' Instantly a de,ice occurred to his ind: These young 4and
ignorant5 children are fond of toys" and ha,e none <ust now to
play with' +h" they are so foolishE
:0' %e then says to the: $isten" y sons" I ha,e carts of
different sorts" yo.ed with deer" goats" and excellent bulloc.s"
lofty" great" and copletely furnished'
:1' They are outside the house= run out" do with the what
you li.e= for your sa.e ha,e I caused the to be ade' 6un
out all together" and re<oice to ha,e the'
:2' (ll the boys" on hearing of such carts" exert thesel,es"
iediately rush out hastily" and reach" free fro har" the
open air'
:3' +n seeing that the children ha,e coe out" the an
beta.es hiself to the s>uare in the centre of the ,illage" and
there fro the throne he is sitting on he says: Good people"
now I feel at ease'
:8' These poor sons of ine" who I ha,e reco,ered with
difficulty" y own dear twenty young children" were in a
dreadful" wretched" horrible house" full of any anials'
:9' (s it was burning and wrapt in thousands of flaes" they
were ausing thesel,es in it with playing" but now I ha,e
rescued the all' Therefore I now feel ost happy'
::' The children" seeing their father happy" approached hi"
and said: &ear father" gi,e us" as you ha,e proised@" those
nice ,ehicles of three .inds=
:;' (nd a.e true all that you proised us in the house when
saying" @I will gi,e you three sorts of ,ehicles'@ &o gi,e the= it
is now the right tie'
:B' /ow the an 4as we ha,e supposed5 had a ighty treasure
of gold" sil,er" precious stones" and pearls= he possessed
bullion" nuerous sla,es" doestics" and ,ehicles of ,arious
.inds=
;C' !arts ade of precious substances" yo.ed with bulloc.s"
ost excellent" with benches and a row of tin.ling bells"
decorated with ubrellas and flags" and adorned with a
networ. of ges and pearls'
;0' They are ebellished with gold" and artificial wreaths
hanging down here and there= co,ered all around with excellent
cloth and fine white uslin'
;1' Those carts are oreo,er furnished with choice attresses
of fine sil." ser,ing for cushions" and co,ered with choice
carpets showing the iages of cranes and swans" and worth
thousands of .otis'
;2' The carts are yo.ed with white bulloc.s" well fed" strong" of
great siDe" ,ery fine" who are tended by nuerous persons'
;3' Such excellent carts that an gi,es to all his sons" who"
o,er<oyed and chared" go and play with the in all directions'
;8' In the sae anner" SKriputra" I" the great Seer" a the
protector and father of all beings" and all creatures who"
childli.e" are capti,ated by the pleasures of the triple world" are
y sons'
;9' This triple world is as dreadful as that house" o,erwheled
with a nuber of e,ils" entirely inflaed on e,ery side by a
hundred different sorts of birth" old age" and disease'
;:' But I" who a detached fro the triple world and serene"
a li,ing in absolute retireent in a wood' This triple world is
y doain" and those who in it are suffering fro burning heat
are y sons'
;;' (nd I told its e,ils because I had resol,ed upon sa,ing
the" but they would not listen to e" because all of the
were ignorant and their hearts attached to the pleasures of
sense'
;B' Then I eploy an able de,ice" and tell the of the three
,ehicles" so showing the the eans of e,ading the nuerous
e,ils of the triple world which are .nown to e'
BC' (nd those of y sons who adhere to e" who are ighty in
the six transcendent faculties 4(bhigLas5 and the triple science"
the -ratye.abuddhas" as well as the Bodhisatt,as unable to
slide bac.=
B0' (nd those 4others5 who e>ually are y sons" to the I <ust
now a showing" by eans of this excellent allegory" the single
Buddha-,ehicle' 6ecei,e it= ye shall all becoe Ginas'
B1' It is ost excellent and sweet" the ost exalted in the
world" that .nowledge of the Buddhas" the ost high aong
en= it is soething sublie and adorable'
B2' The powers" editations" degrees of eancipation and self-
concentration by any hundreds of .otis" that is the exalted
,ehicle in which the sons of Buddha ta.e a ne,er-ending
delight'
B3' In playing with it they pass days and nights" fortnights"
onths" seasons" years" interediate .alpas" nay" thousands of
.otis of .alpas'
B8' This is the lofty ,ehicle of <ewels which sundry Bodhisatt,as
and the disciples listening to the Sugata eploy to go and sport
on the terrace of enlightenent'
B9' Know then" Tishya" that there is no second ,ehicle in this
world anywhere to be found" in whate,er direction thou shalt
search" apart fro the de,ice 4shown5 by the ost high aong
en'
B:' Ae are y children" I a your father" who has reo,ed you
fro pain" fro the triple world" fro fear and danger" when
you had been burning for any .otis of Qons'
B;' (nd I a teaching blessed rest 4/ir,Kna5" in' so far as"
though you ha,e not yet reached 4final5 rest" you are deli,ered
fro the trouble of the undane whirl" pro,ided you see. the
,ehicle of the Buddhas'
BB' (ny Bodhisatt,as here present obey y Buddha-rules' Such
is the s.ilfulness of the Gina that he disciplines any
Bodhisatt,as'
0CC' *hen the creatures in this world delight in low and
conteptible pleasures" then the !hief of the world" who
always spea.s the truth" indicates pain as the 4first5 great
truth'
0C0' (nd to those who are ignorant and too siple-inded to
disco,er the root of that pain I lay open the way: @(wa.ing of
full consciousness" strong desire is the origin of pain'@
0C1' (lways try" unattached" to suppress desire' This is y
third truth" that of suppression' It is an infallible eans of
deli,erance= for by practising this ethod one shall becoe
eancipated'
0C2' (nd fro what are they eancipated" SKriputra? They are
eancipated fro chieras' Aet they are not wholly freed= the
!hief declares that they ha,e not yet reached 4final and
coplete5 rest in this world'
0C3' *hy is it that I do not pronounce one to be deli,ered
before one@s ha,ing reached the highest" supree
enlightenent? 4Because5 such is ywill= I a the ruler of the
law" who is born in this world to lead to beatitude'
0C8' This" SKriputra" is the closing word of y law which now
at the last tie I pronounce for the weal of the world including
the gods' -reach it in all >uarters'
0C9' (nd if soe one spea.s to you these words" @I <oyfully
accept"@ and with signs of utost re,erence recei,es this SMtra"
thou ayst consider that an to be unable to slide bac.'
0C:' To belie,e in this SMtra one ust ha,e seen forer
TathKgatas" paid honour to the" and heard a law siilar to
this'
0C;' To belie,e in y supree word one ust ha,e seen e=
thou and the assebly of on.s ha,e seen all these
Bodhisatt,as'
0CB' This SMtra is apt to puDDle the ignorant" and I do not
pronounce it before ha,ing penetrated to superior .nowledge'
Indeed" it is not within the range of the disciples" nor do the
-ratye.abuddhas coe to it'
00C' But thou" Siriputra" hast good will" not to spea. of y
other disciples here' They will wal. in y faith" though each
cannot ha,e his indi,idual .nowledge'
000' But do not spea. of this atter to haughty persons" nor to
conceited ones" nor to Aogins who are not self-restrained= for
the fools" always re,elling in sensual pleasures" ight in their
blindness scorn the law anifested'
001' /ow hear the dire results when one scorns y s.ilfulness
and the Buddha-rules for e,er fixed in the world= when one"
with sullen brow" scorns the ,ehicle'
002' %ear the destiny of those who ha,e scorned such a SMtra
li.e this" whether during y lifetie or after y /ir,Kna" or
who ha,e wronged the on.s'
003' (fter ha,ing disappeared fro aongst en" they shall
dwell in the lowest hell 4(,N.i5 during a whole .alpa" and
thereafter they shall fall lower and lower" the fools" passing
through repeated births for any interediate .alpas'
008' (nd when they ha,e ,anished fro aongst the
inhabitants of hell" they shall further descend to the condition
of brutes" be e,en as dogs and <ac.als" and becoe a sport to
others'
009' 7nder such circustances they shall grow blac.ish of
colour" spotted" co,ered with sores" itchy= oreo,er" they shall
be hairless and feeble" 4all5 those who ha,e an a,ersion to y
supree enlightenent'
00:' They are e,er despised aongst anials= hit by clods or
weapons they yell= e,erywhere they are threatened with stic.s"
and their bodies are eaciated fro hunger and thirst'
00;' Soeties they becoe caels or asses" carrying loads"
and are beaten with whips and stic.s= they are constantly
occupied with thoughts of eating" the fools who ha,e scorned
the Buddharule'
00B' (t other ties they becoe ugly <ac.als" half blind and
crippled= the helpless creatures are ,exed by the ,illage boys"
who throw clods and weapons at the'
01C' (gain shooting off fro that place" those fools becoe
anials with bodies of fi,e hundred yoganas" whirling round"
dull and laDy'
010' They ha,e no feet" and creep on the belly= to be de,oured
by any .otis of anials is the dreadful punishent they ha,e
to suffer for ha,ing scorned a SMtra li.e this'
011' (nd whene,er they assue a huan shape" they are born
crippled" aied" croo.ed" one-eyed" blind" dull" and low" they
ha,ing no faith in y SMtra'
012' /obody .eeps their side= a putrid sell is continually
issuing fro their ouths= an e,il spirit has entered the body
of those who do not belie,e in this supree enlightenent'
013' /eedy" obliged to do enial labour" always in another@s
ser,ice" feeble" and sub<ect to any diseases they go about in
the world" unprotected'
018' The an who they happen to ser,e is unwilling to gi,e
the uch" and what he gi,es is soon lost' Such is the fruit of
sinfulness'
019' #,en the best-prepared edicaents" adinistered to
the by able en" do" under those circustances" but increase
their illness" and the disease has no end'
01:' Soe coit thefts" affrays" assaults" or acts of hostility"
whereas others coit robberies of goods= 4all this5 befalls the
sinner'
01;' /e,er does he behold the $ord of the world" the King of
.ings ruling the earth" for he is dooed to li,e at a wrong tie"
he who scorns y Buddha-rule'
01B' /or does that foolish person listen to the law= he is deaf
and senseless= he ne,er finds rest" because he has scorned this
enlightenent'
02C' &uring any hundred thousand yriads of .otis of Qons
e>ual to the sand of the Ganges he shall be dull and defecti,e=
that is the e,il result fro scorning this SMtra'
020' %ell is his garden 4or onastery5" a place of isfortune
his abode= he is continually li,ing aongst asses" hogs" <ac.als"
and dogs'
021' (nd when he has assued a huan shape he is to be
blind" deaf" and stupid" the ser,ant of another" and always
poor'
022' &iseases" yriads of .otis of wounds on the body" scab"
itch" scurf" leprosy" blotch" a foul sell are" in that condition"
his co,ering and apparel'
023' %is sight is di to distinguish the real' %is anger appears
ighty in hi" and his passion is ost ,iolent= he always
delights in anial wobs'
028' *ere I to go on" SKriputra" for a whole Qon" enuerating
the e,ils of hi who shall scorn y SMtra" I should not coe to
an end'
029' (nd since I a fully aware of it" I coand thee"
SKriputra" that thou shalt not expound a SMtra li.e this before
foolish people'
02:' But those who are sensible" instructed" thoughtful" cle,er"
and learned" who stri,e after the highest supree
enlightenent" to the expound its real eaning'
02;' Those who ha,e seen any .otis of Buddhas" planted
ieasurably any roots of goodness" and underta.en a
strong ,ow" to the expound its real eaning'
02B' Those who" full of energy and e,er .indhearted" ha,e a
long tie been de,eloping the feeling of .indness" ha,e gi,en
up body and life" in their presence thou ayst preach this
SMtra'
03C' Those who show utual lo,e and respect" .eep no
intercourse with ignorant people" and are content to li,e in
ountain ca,erns" to the expound this hallowed SMtra'
030' If thou see sons of Buddha who attach thesel,es to
,irtuous friends and a,oid bad friends" then re,eal to the this
SMtra'
031' Those sons of Buddha who ha,e not bro.en the oral
,ows" are pure li.e ges and <ewels" and de,oted to the study
of the great SMtras" before those thou ayst propound this
SMtra'
032' Those who are not irascible" e,er sincere" full of
copassion for all li,ing beings" and respectful towards the
Sugata" before those thou ayst propound this SMtra'
033' To one who in the congregation" without any hesitation
and distraction of ind" spea.s to expound the law" with any
yriads of .otis of illustrations" thou ayst anifest this SMtra'
038' (nd he who" desirous of ac>uiring all-.nowingness"
respectfully lifts his <oined hands to his head" or who see.s in
all directions to find soe on. of sacred elo>uence=
039' (nd he who .eeps 4in eory5 the great 6itras" while he
ne,er shows any li.ing for other boo.s" nor e,en .nows a
single stanDa fro another wor.= to all of the thou ayst
expound this sublie SMtra'
03:' %e who see.s such an excellent SMtra as this" and after
obtaining it de,outly worships it" is li.e the an who wears a
relic of the TathKgata he has eagerly sought for'
03;' /e,er ind other Satras nor other boo.s in which a
profane philosophy is taught= such boo.s are fit for the foolish=
a,oid the and preach this SMtra'
03B' &uring a full Qon" SKriputra" I could spea. of thousands of
.otis of 4connected5 points" 4but this suffices5= thou ayst
re,eal this SMtra to all who are stri,ing after the highest
supree enlightenent'
!hapter 3
&IS-+SITI+/'
(s the ,enerable SubhMti" the ,enerable MahKKKtyKyana" the
,enerable MahK-KKsyapa" and the ,enerable MahK-
MaudgalyKyana heard this law unheard of before" and as fro
the outh of the $ord they heard the future destiny of
SKriputra to superior perfect enlightenent" they were struc.
with wonder" aaDeent" and rapture' They instantly rose
fro their seats and went up to the place where the $ord was
sitting= after throwing their cloa. o,er one shoulder" fixing the
right .nee on the ground and lifting up their <oined hands
before the $ord" loo.ing up to hi" their bodies bent" bent
down and inclined" they addressed the $ord in this strain:
$ord" we are old" aged" ad,anced in years= honoured as seniors
in this asseblage of on.s' *orn out by old age we fancy
that we ha,e attained /ir,Kna= we a.e no efforts" + $ord" for
supree perfect enlightenent= our force and exertion are
inade>uate to it' Though the $ord preaches the law and has
long continued sitting" and though we ha,e attended to that
preaching of the law" yet" + $ord" as we ha,e so long been
sitting and so long attended the $ord@s ser,ice" our greater and
inor ebers" as well as the <oints and articulations" begin to
ache' %ence" + $ord" we are unable" in spite of the $ord@s
preaching" to realise the fact that all is ,anity 4or ,oid5"
purposeless 4or causeless" or unconditioned5" and unfixed= we
ha,e concei,ed no longing after the Buddha-laws" the di,isions
of the Buddha-fields" the sports Ror display of agical
phenoenaS of the Bodhisatt,as or TathKgatas' For by ha,ing
fled out of the triple world" + $ord" we iagined ha,ing
attained /ir,Kna" and we are decrepit fro old age' %ence" +
$ord" though we ha,e exhorted other Bodhisatt,as and
instructed the in supree perfect enlightenent" we ha,e in
doing so ne,er concei,ed a single thought of longing' (nd <ust
now" + $ord" we are hearing fro the $ord that disciples also
ay be predestined to supree perfect enlightenent' *e are
astonished and aaDed" and dee it a great gain" + $ord" that
to-day" on a sudden" we ha,e heard fro the $ord a ,oice such
as we ne,er heard before' *e ha,e ac>uired a agnificent
<ewel" + $ord" an incoparable <ewel' *e had not sought" nor
searched" nor expected" nor re>uired so agnificent a <ewel' It
has becoe clear to us" + $ord= it has becoe clear to us" +
Sugata'
It is a case" + $ord" as if a certain an went away fro his
father and betoo. hiself to soe other place' %e li,es there in
foreign parts for any years" twenty or thirty or forty or fifty'
In course of tie the one 4the father5 becoes a great an=
the other 4the son5 is poor= in see.ing a li,elihood for the sa.e
of food and clothing he roas in all directions and goes to
soe place" whereas his father reo,es to another country'
The latter has uch wealth" gold" corn" treasures" and
granaries= possesses uch 4wrought5 gold and sil,er" any
ges" pearls" lapis laDuli" conch shells" and stones4?5" corals"
gold and sil,er= any sla,es ale and feale" ser,ants for
enial wor.' and <ourneyen= is rich in elephants" horses"
carriages" cows" and sheep' %e .eeps a large retinue= has his
oney in,ested in great territories" and does great things in
business" oney-lending" agriculture" and coerce'
In course of tie" $ord" that poor an" in >uest of food and
clothing" roaing through ,illages" towns" boroughs" pro,inces"
.ingdos" and royal capitals" reaches the place where his
father" the owner of uch wealth and gold" treasures and
granaries" is residing' /ow the poor an@s father" $ord" the
owner of uch wealth and gold" treasures and granaries" who
was residing in that town" had always and e,er been thin.ing of
the son he had lost fifty years ago" but he ga,e no utterance to
his thoughts before others" and was only pining in hiself and
thin.ing: I a old" aged" ad,anced in years" and possess
abundance of bullion" gold" oney and corn" treasures and
granaries" but ha,e no son' It is to be feared lest death shall
o,erta.e e and all this perish unused' 6epeatedly he was
thin.ing of that son: + how happy should I be" were y son to
en<oy this ass of wealthE
Meanwhile" $ord" the poor an in search of food and clothing
was gradually approaching the house of the rich an" the
owner of abundant bullion" gold" oney and corn" treasures
and granaries' (nd the father of the poor an happened to sit
at the door of his house" surrounded and waited upon by a
great crowd of BrKhans" Kshatriyas" Faisyas" and SMdras= he
was sitting on a agnificent throne with a footstool decorated
with gold and sil,er" while dealing with hundred thousands of
.otis of gold-pieces" and fanned with a chowrie" on a spot
under an extended awning inlaid with pearls and flowers and
adorned with hanging garlands of <ewels= sitting 4in short5 in
great pop' The poor an" $ord" saw his own father in such
pop sitting at the door of the house" surrounded with a great
crowd of people and doing a householder@s business' The poor
an frightened" terrified" alared" seiDed with a feeling of
horripilation all o,er the body" and agitated in ind" reflects
thus: 7nexpectedly ha,e I here fallen in with a .ing or grandee'
-eople li.e e ha,e nothing to do here= let e go= in the street
of the poor I a li.ely to find food and clothing without uch
difficulty' $et e no longer tarry at this place" lest I be ta.en to
do forced labour or incur soe other in<ury'
Thereupon" $ord" the poor an >uic.ly departs" runs off" does
not tarry fro fear of a series of supposed dangers' But the
rich an" sitting on the throne at the door of his ansion" has
recognised his son at first sight" in conse>uence whereof he is
content" in high spirits" chared" delighted" filled with <oy and
cheerfulness' %e thin.s: *onderfulE he who is to en<oy this
plenty of bullion" gold" oney and corn" treasures and
granaries" has been foundE %e of who I ha,e been thin.ing
again and again" is here now that I a old" aged" ad,anced in
years'
(t the sae tie" oent" and instant" $ord" he despatches
couriers" to who he says: Go" sirs" and >uic.ly fetch e that
an' The fellows thereon all run forth in full speed and
o,erta.e the poor an" who" frightened" terrified" alared"
seiDed with a feeling of horripilation all o,er his body" agitated
in ind" utters a laentable cry of distress" screas" and
exclais: I ha,e gi,en you no offence' But the fellows drag the
poor an" howe,er laenting" ,iolently with the' %e"
frightened" terrified" alared" seiDed with a feeling of
horripilation all o,er his body" and agitated in ind" thin.s by
hiself: I fear lest I shall be punished with capital punishent=
I a lost' %e faints away" and falls on the earth' %is father
disayed and near despondency says to those fellows: &o not
carry the an in that anner' *ith these words he sprin.les
hi with cold water without addressing hi any further' For
that householder .nows the poor an@s huble disposition I
and his own ele,ated position= yet he feels that the an is his
son'
The householder" $ord" s.ilfully conceals fro e,ery one that it
is his son' %e calls one of his ser,ants and says to hi: Go"
sirrah" and tell that poor an: Go" sirrah" whither thou li.est=
thou art free' The ser,ant obeys" approaches the poor an and
tells hi: Go" sirrah" whither thou li.est= thou art free" The
poor an is astonished and aaDed at hearing these words= he
lea,es that spot and wanders to the street of the poor in search
of food and clothing' In order to attract hi the householder
practises an able de,ice' %e eploys for it two en ill-fa,oured
and of little splendour' Go" says he" go to the an you saw in
this place= hire hi in your own nae for a double daily fee"
and order hi to do wor. here in y house' (nd if he as.s:
*hat - wor. shall I ha,e to do? tell hi: %elp us in clearing the
heap of dirt' The two fellows go and see. the poor an and
engage hi for such wor. as entioned' Thereupon the two
fellows con<ointly with the poor an clear the heap of dirt in
the house for the daily pay they recei,e fro the rich an"
while they ta.e up their abode in a ho,el of straw in the
neighbourhood of the rich an@s dwelling' (nd that rich an
beholds through a window his own son clearing the heap of
dirt" at which sight he is anew struc. with wonder and
astonishent'
Then the householder descends fro his ansion" lays off his
wreath and ornaents" parts with his soft" clean" and gorgeous
attire" puts on dirty raient" ta.es a bas.et in his right hand"
sears his body with dust" and goes to his son" who he
greets fro afar" and thus addresses: -lease" ta.e the bas.ets
and without delay reo,e the dust' By this de,ice he anages
to spea. to his son" to ha,e a tal. with hi and say: &o" sirrah"
reain here in y ser,ice= do not go again to another place= I
will gi,e thee extra pay" and whate,er thou wantest thou ayst
confidently as. e" be it the price of a pot" a saller pot" a
boiler or wood" or be it the price of salt" food" or clothing' I
ha,e got an old cloa." an= if thou shouldst want it" as. e for
it" I will gi,e it' (ny utensil of such sort" when thou wantest to
ha,e it" I will gi,e thee' Be at ease" fellow= loo. upon e as if I
were thy father" for I a older and thou art younger" and thou
hast rendered e uch ser,ice by clearing this heap of dirt"
and as long as thou hast been in y ser,ice thou hast ne,er
shown nor art showing wic.edness" croo.edness" arrogance" or
hypocrisy= I ha,e disco,ered in thee no ,ice at all of such as
are coonly seen in other an-ser,ants' Fro henceforward
thou art to e li.e y own son'
Fro that tie" $ord" the householder" addresses the poor an
by the nae of son" and the latter feels in presence of the
householder as a son to his father' In this anner" $ord" the
householder affected with longing for his son eploys hi for
the clearing of the heap of dirt during twenty years" at the end
of which the poor an feels >uite at ease in the ansion to go
in and out" though he continues ta.ing his abode in the ho,el of
straw'
(fter a while" $ord" the householder falls sic." and feels that the
tie of his death is near at hand' %e says to the poor an:
!oe hither" an" I possess abundant bullion" gold" oney
and corn" treasures and granaries' I a ,ery sic." and wish to
ha,e one upon who to bestow 4y wealth5= by who it is to
be recei,ed" and with who it is to be deposited' (ccept it' For
in the sae anner as I a the owner of it" so art thou" but
thou shalt not suffer anything of it to be wasted'
(nd so" $ord" the poor an accepts the abundant bullion" gold"
oney and corn" treasures and granaries of the rich an" but
for hiself he is >uite indifferent to it" and re>uires nothing
fro it" not e,en so uch as the price of a prastha of flour= he
continues li,ing in the sae ho,el of straw and considers
hiself as poor as before'
(fter a while" $ord" the householder percei,es that his son is
able to sa,e" ature and entally de,eloped= that in the
consciousness of his nobility he feels abashed" ashaed"
disousted" when thin.ing of his forer po,erty' The tie of his
death approaching" he sends for the poor an" presents hi to
a gathering of his relations" and before the .ing or .ing@s peer
and in the presence of citiDens and country-people a.es the
following speech: %ear" gentleenE this is y own son" by e
begotten' It is now fifty years that he disappeared fro such
and such a town' %e is called so and so" and yself a called
so and so' In searching after hi I ha,e fro that town coe
hither' %e is y son" I a his father' To hi I lea,e all y
re,enues" and all y personal 4or pri,ate5 wealth shall he
ac.nowledge 4his own5'
The poor an" $ord" hearing this speech was astonished and
aaDed= he thought by hiself: 7nexpectedly ha,e I obtained
this bullion" gold" oney and corn" treasures and granaries'
#,en so" + $ord" do we represent the sons of the TathKgata"
and the TathKgata says to us: Ae are y sons" as the
householder did' *e were oppressed" + $ord" with three
difficulties" ,iD' the difficulty of pain" the difficulty of
conceptions" the difficulty of transition 4or e,olution5= and in
the worldly whirl we were disposed to what is low' Then ha,e
we been propted by the $ord to ponder on the nuerous
inferior laws 4or conditions" things5 that are siilar to a heap of
dirt' +nce directed to the we ha,e been practising" a.ing
efforts" and see.ing for nothing but /ir,Kna as our fee' *e
were content" + $ord" with the /ir,Kna obtained" and thought
to ha,e gained uch at the hands of the TathKgata because of
our ha,ing applied oursel,es to these laws" practised" and
ade efforts' But the $ord ta.es no notice of us" does not ix
with us" nor tell us that this treasure of the TathKgata@s
.nowledge shall belong to us" though the $ord s.ilfully appoints
us as heirs to this treasure of the .nowledge of the TathKgata'
(nd we" + $ord" are not 4ipatiently5 longing to en<oy it"
because we dee it a great gain already to recei,e fro the
$ord /ir,Kna as our fee' *e preach to the Bodhisatt,as
MahKsatt,as a sublie seron about the .nowledge of the
TathKgata= we explain" show" deonstrate the .nowledge of
the TathKgata" + $ord" without longing' For the TathKgata by
his s.ilfulness .nows our disposition" whereas we oursel,es do
not .now" nor apprehend' It is for this ,ery reason that the
$ord <ust now tells us that we are to hi as sons" and that he
reinds us of being heirs to the TathKgata' For the case stands
thus: we are as sons to the TathKgata" but low 4or huble5 of
disposition= the $ord percei,es the strength of our disposition
and applies to us the denoination of Bodhisatt,as= we are"
howe,er" charged with a double office in so far as in presence
of Bodhisatt,as we are called persons of low disposition and at
the sae tie ha,e to rouse the to Buddha-enlightenent'
Knowing the strength of our disposition the $ord has thus
spo.en" and in this way" + $ord" do we say that we ha,e
obtained unexpectedly and without longing the <ewel of
oniscience" which we did not desire" nor see." nor search
after" nor expect" nor re>uire= and that inasuch as we are the
sons of the TathKgata'
+n that occasion the ,enerable MahK-KKsyapa uttered the
following stanDas:
0' *e are stric.en with wonder" aaDeent" and rapture at
hearing a Foice= it is the lo,ely ,oice" the leader@s ,oice" that so
unexpectedly we hear to-day'
1' In a short oent we ha,e ac>uired a great heap of
precious <ewels such as we were not thin.ing of" nor re>uiring'
(ll of us are astonished to hear it'
2' It is li.e 4the history of5 a young" person who" seduced by
foolish people" went away fro his father and wandered to
another country far distant'
3' The father was sorry to percei,e that his son had run away
and in his sorrow roaed the country in all directions during no
less than fifty years'
8' In search of his son he cae to soe great city" where he
built a house and dwelt" blessed with all that can gratify the
fi,e senses'
9' %e had plenty of bullion and gold" oney and corn" conch
shells" stones 4?5" and coral= elephants" horses" and footboys=
cows" cattle" and sheep=
:' Interests" re,enues" landed properties= ale and feale
sla,es and a great nuber of ser,ants= was highly honoured by
thousands of .olis and a constant fa,ourite of the .ing@s'
;' The citiDens bow to hi with <oined hands" as well as the
,illagers in the rural districts= any erchants coe to hi"
4and5 persons charged with nuerous affairs'
B' In such way the an becoes wealthy" but he gets old"
aged" ad,anced in years" and he passes days and nights always
sorrowful in ind on account of his son'
0C' @It is fifty years since that foolish son has run away' I ha,e
got plenty of wealth and the hour of y death draws near'@
00' Meanwhile that foolish son is wandering fro ,illage to
,illa,e" poor and iserable" see.ing food and clothing'
01' *hen begging" he at one tie gets soething" another
tie he does not' %e grows lean in his tra,els" the unwise boy"
while his body is ,itiated with scabs and itch'
02' In course of tie he in his ro,ings reaches the town where
his father is li,ing" and coes to his father@s ansion to beg for
food and raient'
03' (nd the wealthy" rich an happens to sit at the door on a
throne under a canopy expanded in the s.y and surrounded
with any hundreds of li,ing beings'
08' %is trustees stand round hi" soe of the counting
oney and bullion" soe writing bills" soe lending oney on
interest'
09' The poor an" seeing the splendid ansion of the
householder" thin.s within hiself: *here a I here? This an
ust be a .ing or a grandee'
0:' $et e not incur soe in<ury and be caught to do forced
labour' *ith these reflections he hurried away in>uiring after
the road to the street of the poor'
0;' The rich an on the throne is glad to see his own son" and
despatches essengers with the order to fetch that poor an'
0B' The essengers iediately seiDe the an" but he is no
sooner caught than he faints away 4as he thin.s5: These are
certainly executioners who ha,e approached e= what do I
want clothing or food?
1C' +n seeing it" the rich" sagacious an 4thin.s5: This
ignorant and stupid person is of low disposition and will ha,e no
faith in y agnificence@" nor belie,e that I a his father'
10' 7nder those circustances he orders persons of low
character" croo.ed" one-eyed" aied" ill-clad" and blac.ish 0"
to go and search that an who shall do enial wor.'
11' @#nter y ser,ice and cleanse the putrid heap of dirt"
replete with faeces and urine= I will gi,e thee a double salary@
4are the words of the essage5'
12' +n hearing this call the poor an coes and cleanses the
said spot= be ta.es up his abode there in a ho,el near the
ansion'
13' The rich an continually obser,es hi through the
windows 4and thin.s5: There is y son engaged in a low
occupation" cleansing the heap of dirt'
18' Then he descends" ta.es a bas.et" puts on dirty garents"
and goes near the an' %e chides hi" saying: Thou dost not
perfor thy wor.'
19' 0 will gi,e thee double salary and twice ore ointent for
the feet= I will gi,e thee food with salt" potherbs" and" besides"
a cloa.'
1:' So he chides hi at the tie" but afterwards he wisely
conciliates hi 4by saying5: Thou dost thy wor. ,ery well"
indeed= thou art y son" surely= there is no doubt of it'
1;' $ittle by little he a.es the an enter the house" and
eploys hi in his ser,ice for fully twenty years" in the course
of which tie he succeeds in inspiring hi with confidence'
1B' (t the sae tie he lays up in the house gold" pearls" and
crystal" draws up the su total" and is always occupied in his
ind with all that property'
2C' The ignorant an" who is li,ing outside the ansion" alone
in a ho,el" cherishes no other ideas but of po,erty" and thin.s
to hiself: Mine are no such possessionsE
20' The rich an percei,ing this of hi 4thin.s5: My son has
arri,ed at the consciousness of being noble' %e calls together a
gathering of his friends and relati,es 4and says5: I will gi,e all
y property to this an'
21' In the idst of the assebly where the .ing" burghers"
citiDens" and any erchanten were present" he spea.s
thus: This is y son who I lost a long tie ago'
22' It is now fully fifty years-and twenty years ore during
which I ha,e seen hi-that he disappeared fro such and such
a place and that in his search I cae to this place'
23' %e is owner of all y property= to hi I lea,e it all and
entirely= let hi do with it what he wants= I gi,e hi y whole
faily property'
28' (nd the 4poor5 an is struc. with surprise= reebering
his forer po,erty" his low disposition 0" and as he recei,es
those good things of his father@s and the faily property" he
thin.s: /ow a I a happy an'
29' In li.e anner has the leader" who .nows our low
disposition 4or position5" not declared to us: @Ae shall becoe
Buddhas"@ but" @Ae are" certainly" y disciples and sons'@
2:' (nd the $ord of the world en<oins us: Teach" KKsyapa" the
superior path to those that stri,e to attain the highest suit
of enlightenent" the path by following which they are to
becoe Buddhas'
2;' Being thus ordered by the Sugata" we show the path to
any Bodhisatt,as of great ight" by eans of yriads of .olis
of illustrations and proofs'
2B' (nd by hearing us the sons of Gina realise that einent
path to attain enlightenent" and in that case recei,e the
prediction that they are to becoe Buddhas in this world'
3C' Such is the wor. we are doing strenuously" preser,ing this
law-treasure and re,ealing it to the sons of Gina" in the anner
of that an who had deser,ed the confidence of that 4other
an5'
30' Aet" though we diffuse the Buddha-treasure we feel
oursel,es to be poor= we do not re>uire the .nowledge of the
Gina" and yet" at the sae tie" we re,eal it'
31' *e fancy an indi,idual Ri'e' separateS /ir,Kna= so far" no
further does our .nowledge reach= nor do we e,er re<oice at
hearing of the di,isions of Buddha-fields'
32' (ll these laws are faultless" unsha.en" exept fro
destruction and coenceent= but there is no law-@ in the'
*hen we hear this" howe,er" we cannot belie,e'
33' *e ha,e put aside all aspiration to superior Buddha-
.nowledge a long tie ago= ne,er ha,e we de,oted oursel,es
to it' This is the last and decisi,e word spo.en by the Gina'
38' In this bodily existence" closing with /ir,Kna" we ha,e
continually accustoed our thoughts to the ,oid= we ha,e been
released fro the e,ils of the triple world we were suffering
fro" and ha,e accoplished the coand of the Gina'
39' To who4soe,er5 aong the sons of Gina who in this world
are on the road to superior enlightenent we re,ealed 4the
law5" and whate,er law we taught" we ne,er had any
predilection for it'
3:' (nd the Master of the world" the Self-born one" ta.es no
notice of us" waiting his tie= he does not explain the real
connection of the things" as he is testing our disposition'
3;' (ble in applying de,ices at the right tie" li.e that rich an
4he says5: @Be constant in subduing your low disposition"@ and
to those who are subdued he gi,es his wealth'
3B' It is a ,ery difficult tas. which the $ord of the world is
perforing" 4a tas.5 in which he displays his s.ilfulness" when
he taes his sons of low disposition and thereupon iparts to
the his .nowledge'
8C' +n a sudden ha,e we to-day been seiDed with surprise" <ust
as the poor an who ac>uired riches= now for the first tie
ha,e we obtained the fruit under the rule of Buddha" 4a fruit5
as excellent as faultless'
80' (s we ha,e always obser,ed the oral precepts under the
rule of the Knower of the world" we now recei,e the fruit of that
orality which we ha,e forerly practised'
81' /ow ha,e we obtained the egregious" hallowed" exalted"
and perfect fruit of our ha,ing obser,ed an excellent and pure
spiritual life under the rule of the $eader'
82' /ow" + $ord" are we disciples" and we shall proclai
supree enlightenent e,erywhere" re,eal the word of
enlightenent" by which we are foridable disciples'
83' /ow ha,e we becoe (rhats" + $ord= and deser,ing of the
worship of the world" including the gods" MKras and Brahas"
in short" of all beings'
88' *ho is there" e,en were he to exert hiself during .otis of
Qons" able to thwart thee" who accoplishes in this world of
ortals such difficult things as those" and others e,en ore
difficult I?
89' It would be difficult to offer resistance with hands" feet"
head" shoulder" or breast" 4e,en were one to try5 during as
any coplete Qons as there are grains of sand in the
Ganges'
8:' +ne ay charitably gi,e food" soft and solid" clothing"
drin." a place for sleeping and sitting" with clean co,erlets= one
ay build onasteries of sandal-wood" and after furnishing
the with double pieces of fine white uslin" present the=
8;' +ne ay be assiduous in gi,ing edicines of ,arious .inds
to the sic." in honour of the Sugata= one ay spend als
during as any Qons as there are grains of sand in the
Ganges-e,en then one will not be able to offer resistance'
8B' +f sublie nature" une>ualled power" iraculous ight"
fir in the strength of patience is the Buddha= a great ruler is
the Gina" free fro iperfections' The ignorant cannot bear 4or
understand5 such things as these'
9C' (lways returning" he preaches the law to those whose
course 4of life5 is conditioned" he" the $ord of the law" the $ord
of all the world" the great $ord" the !hief aong the leaders of
the world'
90' Fully aware of the circustances 4or places5 of 4all5 beings
he indicates their duties" so ultifarious" and considering the
,ariety of their dispositions he inculcates the law with
thousands of arguents'
91' %e" the TathKgata" who is fully aware of the course of all
beings and indi,iduals" preaches a ultifarious law" while
pointing to this superior enlightenent'
!hapter 8
+/ -$(/TS'
Thereupon the $ord addressed the ,enerable MahK-KKsyapa
and the other senior great disciples" and said: Fery well" ,ery
well" KKsyapa= you ha,e done ,ery well to proclai the real
>ualities of the TathKgata' They are the real >ualities of the
TathKgata" KKsyapa" but he has any ore" innuerable"
incalculable" the end of which it would be difficult to reach"
e,en were one to continue enuerating the for ieasurable
Qons' The TathKgata" KKsyapa" is the aster of the law" the
.ing" lord" and aster of all laws' (nd whate,er law for any
case has been instituted by the TathKgata" reains unchanged'
(ll laws" KKsyapa" ha,e been aptly instituted by the TathKgata'
In his TathKgata-wisdo he has instituted the in such a
anner that all those laws finally lead to the stage of those
who .now all' The TathKgata also distinctly .nows the eaning
of all laws' The TathKgata" the (rhat" Pc' is possessed of the
faculty of penetrating all laws" possessed of the highest
perfection of .nowledge" so that he is able to decide all laws"
able to display the .nowledge of the all.nowing" ipart the
.nowledge of the all-.nowing" and lay down 4the rules of5 the
.nowledge of the all-.nowing'
It is a case" KKsyapa" siilar to that of a great cloud big with
rain" coing up in this wide uni,erse o,er all grasses" shrubs"
herbs" trees of ,arious species and .ind" failies of plants of
different naes growing on earth" on hills" or in ountain
ca,es" a cloud co,ering the wide uni,erse to pour down its rain
e,erywhere and at the sae tie' Then" KKsyapa" the grasses"
shrubs" herbs" and wild trees in this uni,erse" such as ha,e
young and tender stal.s" twigs" lea,es" and foliage" and such
as ha,e iddle-siDed stal.s" twigs" lea,es" and foliage" and
such as ha,e the sae fully de,eloped" all those grasses"
shrubs" herbs" and wild trees" saller and greater 4other5 trees
will each" according to its faculty and power" suc. the huid
eleent fro the water eitted by that great cloud" and by
that water which" all of one essence" has been abundantly
poured down by the cloud" they will each" according to its
ger" ac>uire a regular de,elopent" growth" shooting up" and
bigness= and so they will produce blossos and fruits" and will
recei,e" each se,erally" their naes' 6ooted in one and the
sae soil" all those failies of plants and gers are drenched
and ,i,ified by water of one essence throughout'
In the sae anner" KKsyapa" does the TathKgata" the (rhat"
Pc' appear in the world' $i.e unto a great cloud coing up" the
TathKgata appears and sends forth his call to the whole world"
including gods" en" and deons@' (nd e,en as a great cloud"
KKsyapa" extending o,er the whole uni,erse" in li.e anner"
KKsyapa" the TathKgata" the (rhat" Pc'" before the face of the
world" including gods" en" and deons" lifts his ,oice and
utters these words: I a the TathKgata" + ye gods and enE
the (rhat" the perfectly enlightened one= ha,ing reached the
shore yself" I carry others to the shore= being free" I a.e
free= being coforted" I cofort= being perfectly at rest" I lead
others to rest' By y perfect wisdo I .now both this world
and the next" such as they really are' I a all-.nowing" all-
seeing' !oe to e" ye gods and enE hear the law' I a he
who indicates the path= who shows the path" as .nowing the
path" being ac>uainted with the path' Then" KKsyapa" any
hundred thousand yriads of .otis of beings coe to hear the
law of the TathKgata= and the TathKgata" who .nows the
difference as to the faculties and the energy of those beings"
produces ,arious &haraparyKyas" tells any tales" ausing"
agreeable" both instructi,e and pleasant" tales by eans of
which all beings not only becoe pleased with the law in this
present life" but also after death will reach happy states" where
they are to en<oy any pleasures and hear the law' By listening
to the law they will be freed fro hindrances and in due course
apply thesel,es to the law of the all-.nowing" according to
their faculty" power" and strength'
#,en as the great cloud" KKsyapa" after expanding o,er the
whole uni,erse" pours out the sae water and recreates by it
all grasses" shrubs" herbs" and trees= e,en as all these grasses"
shrubs" herbs" and trees" according to their faculty" power" and
strength" suc. in the water and thereby attain the full
de,elopent assigned to their .ind= in li.e anner" KKsyapa" is
the law preached by the TathKgata" the (rhat" Pc'" of one and
the sae essence" that is to say" the essence of it is
deli,erance" the final ai being absence of passion"
annihilation" .nowledge of the all-.nowing' (s to that" KKsyapa"
4it ust be understood5 that the beings who hear the law when
it is preached by the TathKgata" who .eep it in their eory
and apply thesel,es to it" do not .now" nor percei,e" nor
understand their own self' For" KKsyapa" the TathKgata only
really .nows who" how" and of what .ind those beings are=
what" how" and whereby they are editating= what" how" and
whereby they are conteplating= what" why" and whereby they
are attaining' /o one but the TathKgata" KKsyapa" is there
present" seeing all intuiti,ely" and seeing the state of those
beings in different stages" as of the lowest" highest" and ean
grasses" shrubs" herbs" and trees' I a he" KKsyapa" who"
.nowing the law which is of but one essence" ,iD' the essence
of deli,erance" 4the law5 e,er peaceful" ending in /ir,Kna" 4the
law5 of eternal rest" ha,ing but one stage and placed in
,oidness" 4who .nowing this5 do not on a sudden re,eal to all
the .nowledge of the all-.nowing" since I pay regard to the
dispositions of all beings'
Aou are astonished" KKsyapa" that you cannot fatho the
ystery expounded by the TathKgata' It is" KKsyapa" because
the ystery expounded by the TathKgatas" the (rhats" Pc' is
difficult to be understood'
(nd on that occasion" the ore fully to explain the sae
sub<ect" the $ord uttered the following stanDas:
0' I a the &hararKga" born in the world as the destroyer of
existence' I declare the law to all beings after discriinating
their dispositions'
1' Superior en of wise understanding guard the word" guard
the ystery" and do not re,eal it to li,ing beings'
2' That science is difficult to be understood= the siple" if
hearing it on a sudden" would be perplexed= they would in their
ignorance fall out of the way and go astray'
3' I spea. according to their reach and faculty= by eans of
,arious eanings I accoodate y ,iew 4or the theory5'
8' It is" KKsyapa" as if a cloud rising abo,e the horiDon shrouds
all space 4in dar.ness5 and co,ers the earth'
9' That great rain-cloud big with water" is wreathed with
flashes of lightning and rouses with its thundering call all
creatures'
:' By warding off the sunbeas" it cools the region= and
gradually lowering so as to coe in reach of hands" it begins
pouring down its water all around'
;' (nd so" flashing on e,ery side" it pours out an abundant
ass of water e>ually" and refreshes this earth'
B' (nd all herbs which ha,e sprung up on the face of the earth"
all grasses" shrubs" forest trees" other trees sall and great=
0C' The ,arious field fruits and whate,er is green= all plants on
hills" in ca,es and thic.ets=
00' (ll those grasses" shrubs" and trees are ,i,ified by the
cloud that both refreshes the thirsty earth and waters the
herbs'
01' Grasses and shrubs absorb the water of one essence which
issues fro the cloud according to their faculty and reach'
02' (nd all trees" great" sall" and ean" drin. that water
according to their growth and faculty" and grow lustily'
03' The great plants whose trun." stal." bar." twigs" pith" and
lea,es are oistened by the water fro the cloud de,elop their
blossos and fruits'
08' They yield their products" each according to its own faculty"
reach" and the particular nature of the ger= still the water
eitted 4fro the cloud5 is of but one essence'
09' In the sae way" KKsyapa" the Buddha coes into the
world li.e a rain-cloud" and" once born" he" the world@s $ord"
spea.s and shows the real course of life'
0:' (nd the great Seer" honoured in the world" including the
gods" spea.s thus: I a the TathKgata" the highest of en" the
Gina= I ha,e appeared in this world li.e a cloud'
0;' I shall refresh all beings whose bodies are withered" who
are clogged to the triple world' I shall bring to felicity those
that are pining away with toils" gi,e the pleasures and 4final5
rest'
0B' %ear.en to e" ye hosts of gods and en= approach to
behold e: I a the TathKgata" the $ord" who has no superior"
who appears in this world to sa,e'
1C' To thousands of .otis of li,ing beings I preach a pure and
ost bright law that has but one scope" to wit" deli,erance and
rest'
10' I preach with e,er the sae ,oice" constantly ta.ing
enlightenent as y text' For this is e>ual for all= no partiality
is in it" neither hatred nor affection'
11' I a inexorable" bear no lo,e nor hatred towards any one"
and proclai the law to all creatures without distinction" to the
one as well as the other'
12' *hether wal.ing" standing" or sitting" I a exclusi,ely
occupied with this tas. of proclaiing the law' I ne,er get tired
of sitting on the chair I ha,e ascended'
13' I recreate the whole world li.e a cloud shedding its water
without distinction= I ha,e the sae feelings for respectable
people as for the low= for oral persons as for the ioral=
18' For the depra,ed as for those who obser,e the rules of
good conduct= for those who hold sectarian ,iews and unsound
tenets as for those whose ,iews are sound and correct'
19' I preach the law to the inferior 4in ental culture5 as well
as to persons of superior understanding and extraordinary
faculties= inaccessible to weariness" I spread in season the rain
of the law'
1:' (fter hearing e" each according to his faculty" the se,eral
beings find their deterined place in ,arious situations"
aongst gods" en" beautiful beings" aongst Indras"
Brahas" or the onarchs" rulers of the uni,erse'
1;' %ear" now" I a going to explain what is eant by those
plants of different siDe" soe of the being low in the world"
others iddle-siDed and great'
1B' Sall plants are called the en who wal. in the .nowledge
of the law" which is free fro e,il after the attaining of /ir,Kna"
who possess the six transcendent faculties and the triple
science'
2C' Mean plants are called the en who" dwelling in ountain
ca,erns" co,et the state of a -ratye.abuddha" and whose
intelligence is oderately purified'
20' Those who aspire to becoe leading en 4thin.ing5" I will
becoe a Buddha" a chief of gods and en" and who practise
exertion and editation" are called the highest plants'
21' But the sons of Sugata" who sedulously practise
bene,olence and a peaceful conduct" who ha,e arri,ed at
certainty about their being leading en" these are called trees'
22' Those who o,e forward the wheel that ne,er rolls bac."
and with anly strength stand fir in the exercise of
iraculous power" releasing any .olis of beings" those are
called great trees'
23' Aet it is one and the sae law which is preached by the
Gina" li.e the water eitted by the cloud is one and the sae=
different only are the faculties as described" <ust as the plants
on the face of the earth'
28' By this parable thou ayst understand the s.ilfulness of
the TathKgata" how he preaches one law" the ,arious
de,elopents whereof ay be li.ened to drops of rain'
29' I also pour out rain: the rain of the law by which this whole
world is refreshed= and each according to his faculty ta.es to
heart this wellspo.en law that is one in its essence'
2:' #,en as all grasses and shrubs" as well as plants of iddle
siDe" trees and great trees at the tie of rain loo. bright in all
>uarters=
2;' So it is the ,ery nature of the law to proote the
e,erlasting weal of the world= by the law the whole world is
recreated" and as the plants 4when refreshed5 expand their
blossos" the world does the sae when refreshed'
2B' The plants that in their growth reain iddle-siDed" are
(rhats 4saints5 stopping when they ha,e o,ercoe frailties"
4and5 the -ratye.abuddhas who" li,ing in woody thic.ets"
accoplish this well-spo.en law'
3C' 4But5 the any Bodhisatt,as who" thoughtful and wise" go
their way all o,er the triple world" stri,ing after supree
enlightenent" they continue increasing in growth li.e trees'
30' Those who" endowed with agical powers and being adepts
in the four degrees of editation" feel delight at hearing of
coplete ,oidness and eit thousands of rays" they are called
the great trees on earth'
31' So then" KKsyapa" is the preaching of the law" li.e the
water poured out by the cloud e,erywhere ali.e= by which
plants and en4?5 thri,e" endless 4and eternal5 blossos 4are
produced5'
32' I re,eal the law which has its cause in itself= at due tie I
show Buddha-enlightenent= this is y supree s.ilfulness
and that of all leaders of the world'
33' *hat I here say is true in the highest sense of the word= all
y disciples attain /ir,Kna= by following the sublie path of
enlightenent all y disciples shall becoe Buddhas'
(nd further" KKsyapa" the TathKgata" in his educating
creatures" is e>ual 4i'e' ipartial5 and not une>ual 4i' e'
partial5' (s the light of the sun and oon" KKsyapa" shines
upon all the world" upon the ,irtuous and the wic.ed" upon
high and low" upon the fragrant and the ill-selling= as their
beas are sent down upon e,erything e>ually" without
ine>uality 4partiality5= so" too" KKsyapa" the intellectual light of
the .nowledge of the oniscient" the TathKgatas" the (rhats"
Pc'" the preaching of the true law proceeds e>ually in respect
to all beings in the fi,e states of existence" to all who according
to their particular disposition are de,oted to the great ,ehicle"
or to the ,ehicle of the -ratye.abuddhas" or to the ,ehicle of
the disciples' /or is there any deficiency or excess in the
brightness of the TathKgata.nowledge up to one@s becoing
fully ac>uainted with the law' There are not three ,ehicles"
KKsyapa= there are but beings who act differently= therefore it
is declared that there are three ,ehicles'
*hen the $ord had thus spo.en" the ,enerable MahK-KKsyapa
said to hi: $ord" if there are not three ,ehicles" for what
reason then is the designation of disciples 4SrK,a.as5"
Buddhas" and Bodhisatt,as .ept up in the present ties?
+n this speech the $ord answered the ,enerable MahK-KKsyapa
as follows: It is" KKsyapa" as if a potter ade different ,essels
out of the sae clay' Soe of those pots are to contain sugar"
others ghee" others curds and il.= others" of inferior >uality"
are ,essels of ipurity' There is no di,ersity in the clay used=
no" the di,ersity of the pots is only due to the substances which
are put into each of the' In li.e anner" KKsyapa" is there
but one ,ehicle" ,iD' the Buddha-,ehicle= there is no second
,ehicle" no third'
The $ord ha,ing thus spo.en" the ,enerable MahK-KKsyapa
said: $ord" if the beings are of different disposition" will there
be for those who ha,e left the triple world one /ir,Kna" or two"
or three? The $ord replied: /ir,Kna" KKsyapa" is a conse>uence
of understanding that all laws 4things5 are e>ual' %ence there is
but one /ir,Kna" not two" not three' Therefore" KKsyapa" I will
tell thee a parable" for en of good understanding will
generally readily enough catch the eaning of what is taught
under the shape of a parable'
It is a case" KKsyapa" siilar to that of a certain blind-born
an" who says: There are no handsoe or ugly shapes= there
are no en able to see handsoe or ugly shapes= there exists
no sun nor oon= there are no asteriss nor planets= there are
no en able to see planets' But other persons say to the blind-
born: There are handsoe and ugly shapes= there are en
able to see handsoe and ugly shapes= there is a sun and
oon= there are asteriss and planets= there are en able to
see planets' But the blind-born does not belie,e the" nor
accept what they say' /ow there is a physician who .nows all
diseases' %e sees that blind-born an and a.es to hiself
this reflection: The disease of this an originates in his sinful
actions in forer ties' (ll diseases possible to arise are
fourfold: rheuatical" cholerical" phlegatical" and caused by a
coplication of the 4corrupted5 huours' The physician" after
thin.ing again and again on a eans to cure the disease"
a.es to hiself this reflection: Surely" with the drugs in
coon use it is ipossible to cure this disease" but there are
in the %ialaya" the .ing of ountains" four herbs" to wit: first"
one called -ossessed-of-all-sorts-of-colours-and-fla,ours=
second" &eli,ering-fro-all-diseases= third" &eli,ering-fro-all-
poisons= fourth" -rocuring-happiness-to-those-standing-in-the-
right-place' (s the physician feels copassion for the blind-
born an he contri,es soe de,ice to get to the %ialaya" the
.ing of ountains' There he goes up and down and across to
search' In doing so he finds the four herbs' +ne he gi,es after
chewing it with the teeth= another after pounding= another after
ha,ing it ixed with another drug and boiled= another after
ha,ing it ixed with a raw drug= another after piercing with a
lancet soewhere a ,ein= another after singeing it in fire=
another after cobining it with ,arious other substances so as
to enter in a copound potion" food" Pc' +wing to these eans
being applied the blindborn reco,ers his eyesight" and in
conse>uence of that reco,ery he sees outwardly and inwardly"
far and near" the shine of sun and oon" the asteriss"
planets" and all phenoena' Then he says: + how foolish was I
that I did not belie,e what they told e" nor accepted what
they affired' /ow I see all= I a deli,ered fro y blindness
and ha,e reco,ered y eyesight= there is none in the world
who could surpass e' (nd at the sae oent Seers of the
fi,e transcendent faculties Rthe fi,e sensesS" strong in the
di,ine sight and hearing" in the .nowledge of others@ inds" in
the eory of forer abodes" in agical science and intuition"
spea. to the an thus: Good an" thou hast <ust reco,ered
thine eyesight" nothing ore" and dost not .now yet anything'
*hence coes this conceitedness to thee? Thou hast no
wisdo" nor art thou a cle,er an' Further they say to hi:
Good an" when sitting in the interior of thy roo" thou canst
not see nor distinguish fors outside" nor discern which beings
are aniated with .ind feelings and which with hostile feelings=
thou canst not distinguish nor hear at the distance of fi,e
yoganas the ,oice of a an or the sound of a dru" conch
trupet" and the li.e= thou canst not e,en wal. as far as a .os
without lifting up thy feet= thou hast been produced and
de,eloped in thy other@s wob without reebering the fact=
how then wouldst thou be cle,er" and how canst thou say: I
see all? Good an" thou ta.est dar.ness for light" and ta.est
light for dar.ness'
*hereupon the Seers are as.ed by the an: By what eans
and by what good wor. shall I ac>uire such wisdo and with
your fa,our ac>uire those good >ualities 4or ,irtues5? (nd the
Seers say to that an: If that be thy wish" go and li,e in the
wilderness or ta.e thine abode in ountain ca,es" to editate
on the law and cast off e,il passions' So shalt thou becoe
endowed with the ,irtues of an ascetic and ac>uire the
transcendent faculties' The an catches their eaning and
becoes an ascetic' $i,ing in the wilderness" the ind intent
upon one sole ob<ect" he sha.es off worldly desires" and
ac>uires the fi,e transcendent faculties' (fter that ac>uisition
he reflects thus: Forerly I did not do the right thing= hence no
good accrued to e' /ow" howe,er" I can go whither y ind
propts e= forerly I was ignorant" of little understanding" in
fact" a blind an'
Such" KKsyapa" is the parable I ha,e in,ented to a.e thee
understand y eaning' The oral to be drawn fro it is as
follows' The word @blindborn"@ KKsyapa" is a designation for the
creatures staying in the whirl of the world with its six states=
the creatures who do not .now the true law and are heaping up
the thic. dar.ness of e,il passions' Those are blind fro
ignorance" and in conse>uence of it they build up conceptions=
in conse>uence of the latter nae-and-for" and so forth" up
to the genesis of this whole huge ass of e,ils'
So the creatures blind fro ignorance reain in the whirl of
life" but the TathKgata" who is out of the triple world" feels
copassion" propted by which" li.e a father for his dear and
only son" he appears in the triple world and sees with his eye of
wisdo that the creatures are re,ol,ing in the circle of the
undane whirl" and are toiling without finding the right eans
to escape fro the rotation' (nd on seeing this he coes to the
conclusion: Aon beings" according to the good wor.s they ha,e
done in forer states" ha,e feeble a,ersions and strong
attachents= 4or5 feeble attachents and strong a,ersions=
soe ha,e little wisdo" others are cle,er= soe ha,e soundly
de,eloped ,iews" others ha,e unsound ,iews' To all of the
the TathKgata s.ilfully shows three ,ehicles'
The Seers in the parable" those possessing the fi,e
transcendent faculties and clear-sight" are the Bodhisatt,as
who produce enlightened thought" and by the ac>uireent of
ac>uiescence in the eternal law awa.e us to supree" perfect
enlightenent'
The great physician in the parable is the TathKgata' To the
blind-born ay be li.ened the creatures blind with infatuation'
(ttachent" a,ersion" and infatuation are li.ened to rheu"
bile" and phleg' The sixty-two false theories also ust be
loo.ed upon as such 4i' e' as doshas" @huours and corrupted
huours of the body"@ @faults and corruptions@5' The four herbs
are li.e ,anity 4or ,oidness5" causelessness 4or
purposelessness5" unfixedness" and reaching /ir,Kna' Gust as
by using different drugs different diseases are healed" so by
de,eloping the idea of ,anity 4or ,oidness5" purposelessness"
unfixedness" 4which are5 the principles of eancipation" is
ignorance suppressed= the suppression of ignorance is
succeeded by the suppression of conceptions 4or fancies5= and
so forth" up to the suppression of the whole huge ass of e,ils'
(nd thus one@s ind will dwell no ore on good nor on e,il'
To the an who reco,ers his eyesight is li.ened the ,otary of
the ,ehicle of the disciples and of -ratye.abuddhas' %e rends
the ties of e,il passion in the whirl of the world= freed fro
those ties he is released fro the triple world with its six states
of existence' Therefore the ,otary of the ,ehicle of the disciples
ay thin. and spea. thus: There are no ore laws to be
penetrated= I ha,e reached /ir,Kna' Then the TathKgata
preaches to hi: %ow can he who has not penetrated all laws
ha,e reached /ir,Kna? The $ord rouses hi to enlightenent"
and the disciple" when the consciousness of enlightenent has
been awa.ened in hi" no longer stays in the undane whirl"
but at the sae tie has not yet reached /ir,Kna' (s he has
arri,ed at true insight" he loo.s upon this triple world in e,ery
direction as ,oid" resebling the produce of agic" siilar to a
drea" a irage" an echo' %e sees that all laws 4and
phenoena5 are unborn and undestroyed" not bound and not
loose" not dar. and not bright' %e who ,iews the profound laws
in such a light" sees" as if he were not seeing" the whole triple
world full of beings of contrary and onifarious fancies and
dispositions'
(nd on that occasion" in order to ore aply explain the sae
sub<ect" the $ord uttered the following stanDas:
38' (s the rays of the sun and oon descend ali.e on all en"
good and bad" without deficiency 4in one case5 or surplus 4in
the other5=
39' So the wisdo of the TathKgata shines li.e the sun and
oon" leading all beings without partiality'
3:' (s the potter" a.ing clay ,essels" produces fro the sae
clay pots for sugar" il." ghee" or water=
3;' Soe for ipurities" others for curdled il." the clay used
by the artificer for the ,essels being of but one sort=
3B' (s a ,essel is ade to recei,e all its distinguishing >ualities
according to the >uality of the substance laid into it" so the
TathKgatas" on account of the di,ersity of taste"
8C' Mention a di,ersity of ,ehicles" though the Buddha-,ehicle
be the only indisputable one' %e who ignores the rotation of
undane existence" has no perception of blessed rest=
80' But he who understands that all laws are ,oid and without
reality 4and without indi,idual character5 penetrates the
enlightenent of the perfectly enlightened $ords in its ,ery
essence'
81' +ne who occupies a iddle position of wisdo is called a
-ratye.agina 4i' e' -ratye.abuddha5= one lac.ing the insight of
,oidness is tered a disciple'
82' But after understanding all laws one is called a perfectly-
enlightened one= such a one is assiduous in preaching the law
to li,ing beings by eans of hundreds of de,ices'
83' It is as if soe blind-born an" because he sees no sun"
oon" planets" and stars" in his blind ignorance 4should say5:
There are no ,isible things at all'
88' But a great physician ta.ing copassion on the blind an"
goes to the %ialaya" where 4see.ing5 across" up and down"
89' %e fetches fro the ountain four plants= the herb +f-all-
colours-fla,ours-and-cases" and others' These he intends to
apply'
8:' %e applies the in this anner: one he gi,es to the blind
an after chewing it" another after pounding" again another by
introducing it with the point of a needle into the an@s body'
8;' The an ha,ing got his eyesight" sees the sun" oon"
planets" and stars" and arri,es at the conclusion that it was
fro sheer ignorance that he spo.e thus as he had forerly
done'
8B' In the sae way do people of great ignorance" blind fro
their birth" o,e in the turoil of the world" because they do
not .now the wheel of causes and effects" the path of toils'
9C' In the world so blinded by ignorance appears the highest of
those who .now all" the TathKgata" the great physician" of
copassionate nature'
90' (s an able teacher he shows the true law= he re,eals
supree Buddha-enlightenent to hi who is ost ad,anced'
91' To those of iddling wisdo the $eader preaches a
iddling enlightenent= again another enlightenent he
recoends to hi who is afraid of the undane whirl'
92' The disciple who by his discriination has escaped fro the
triple world thin.s he has reached pure" blest /ir,Kna" but it is
only by .nowing all laws 4and the uni,ersal laws5 that the
iortal /ir,Kna is reached'
93' In that case it is as if the great Seers" o,ed by
copassion" said to hi: Thou art ista.en= do not be proud
of thy .nowledge'
98' *hen thou art in the interior of thy roo" thou canst not
percei,e what is going on without" fool as thou art'
99' Thou who" when staying within" dost not percei,e e,en now
what people outside are doing or not doing" how wouldst thou
be wise" fool as thou art?
9:' Thou art not able to hear a sound at a distance of but fi,e
yoganas" far less at a greater distance'
9;' Thou canst not discern who are ale,olent or bene,olent
towards thee' *hence then coes that pride to thee?
9B' If thou hast to wal. so far as a .os" thou canst not go
without a beaten trac.= and what happened to thee when in thy
other@s wob thou hast iediately forgotten'
:C' In this world he is called all-.nowing who possesses the fi,e
transcendent faculties" but when thou who .nowest nothing
pretendest to be all.nowing" it is an effect of infatuation'
:0' If thou art desirous of oniscience" direct thy attention to
transcendent wisdo= then beta.e thy self to the wilderness
and editate on the pure law= by it thou shalt ac>uire the
transcendent faculties'
:1' The an catches the eaning" goes to the wilderness"
editates with the greatest attention" and" as he is endowed
with good >ualities" ere long ac>uires the fi,e transcendent
faculties'
:2' Siilarly all disciples fancy ha,ing reached /ir,Kna" but the
Gina instructs the 4by saying5: This is a 4teporary5 repose"
no final rest'
:3' It is an artifice of the Buddhas to enunciate this doga'
There is no 4real5 /ir,Kna without all-.nowingness= try to reach
this'
:8' The boundless .nowledge of the three paths 4of tie5" the
six utost perfections 4-Kraitas5" ,oidness" the absence of
purpose 4or ob<ect5" the absence of finiteness=
:9' The idea of enlightenent and the other laws leading to
/ir,Kna" both such as are ixed with iperfection and such as
are exept fro it" such as are tran>uil and coparable to
ethereal space=
::' The four Braha,ihKras and the four Sangrahas" as well as
the laws sanctioned by einent sages for the education of
creatures=
:;' 4%e who .nows these things5 and that all phenoena ha,e
the nature of illusion and dreas" that they are pithless as the
ste of the plantain" and siilar to an echo=
:B' (nd who .nows that the triple world throughout is of that
nature" not fast and not looge" he .nows rest'
;C' %e who considers all laws to be ali.e" ,oid" de,oid of
particularity and indi,iduality" not deri,ed fro an intelligent
cause= nay" who discerns that nothingness is law=
;0' Such a one has great wisdo and sees the whole of the law
entirely' There are no three ,ehicles by any eans= there is but
one ,ehicle in this world'
;1' (ll laws 4or the laws of all5 are ali.e" e>ual" for all" and e,er
ali.e' Knowing this" one understands iortal blest /ir,Kna'
!hapter 9
(//+7/!#M#/T +F F7T76# &#STI/A'
(fter pronouncing these stanDas the $ord addressed the
coplete assebly of on.s: I announce to you" on.s" I
a.e .nown to you that the on. KKsyapa" y disciple" here
present" shall do hoage to thirty thousand .otis of Buddhas=
shall respect" honour" and worship the= and shall .eep the
true law of those $ords and Buddhas' In his last bodily
existence in the world (,abhKsa 4i' e' lustre5" in the age 4Qon5
MahK,yMha 4i'e' great di,ision5 he shall be a TathKgata" an
(rhat" Pc' Pc'" by the nae of 6asiprabhKsa 4i'e' beaing
with rays5' %is lifetie shall last twel,e interediate .alpas"
and his true law twenty interediate .alpas= the counterfeit of
his true law shall last as any interediate .alpas' %is
Buddha-field will be pure" clean" de,oid of stones" grit" gra,el=
of pits and precipices= de,oid of gutters and dirty pools= e,en"
pretty" beautiful" and pleasant to see= consisting of lapis laDuli"
adorned with <ewel-trees" and loo.ing li.e a chec.er-board with
eight copartents set off with gold threads' It will be strewed
with flowers" and any hundred thousand Bodhisatt,as are to
appear in it' (s to disciples" there will be innuerable hundred
thousands of yriads of .otis of the' /either MKra the e,il
one" nor his host will be disco,erable in it" though MKra and his
followers shall afterwards be there= for they will apply
thesel,es to recei,e the true law under the coand of that
,ery $ord 6asiprabhKsa'
(nd on that occasion the $ord uttered the following stanDas:
0' *ith y Buddha-eye" on.s" I see that the senior KKsyapa
here shall becoe a Buddha at a future epoch" in an
incalculable Qon" after he shall ha,e paid hoage to the ost
high of en'
1' This KKsyapa shall see fully thirty thousand .otis of Ginas"
under who he shall lead a spiritual life for the sa.e of
Buddha-.nowledge'
2' (fter ha,ing paid hoage to those highest of en and
ac>uired that supree .nowledge" he shall in his last bodily
existence be a $ord of the world" a atchless" great Seer'
3' (nd his field will be agnificent" excellent" pure" goodly"
beautiful" pretty" nice" e,er delightful" and set off with gold
threads'
8' That field" on.s" 4appearing li.e5 a board di,ided into eight
copartents" will ha,e se,eral <ewel-trees" one in each
copartent" fro which issues a delicious odour'
9' It will be adorned with plenty of flowers" and ebellished
with ,ariegated blossos= in it are no pits nor precipices= it is
e,en" goodly" beautiful'
:' There will be found hundreds of .otis of Bodhisatt,as"
subdued of ind and of great= agical power" ighty .eepers
of SMtrKntas of great extension'
;' (s to disciples" faultless" princes of the law" standing in their
last period of life" their nuber can ne,er be .nown" e,en if
one should go on counting for Qons" and that with the aid of
di,ine .nowledge'
B' %e hiself shall stay twel,e interediate .alpas" and his
true law twenty coplete Qons= the counterfeit is to continue
as any Qons" in the doain of 6asiprabhKsa'
Thereupon the ,enerable senior MahK-MaudgalyKyana" the
,enerable SubhMti" and the ,enerable MahK-KKtyKyana" their
bodies trebling" gaDed up to the $ord with unblenching eyes"
and at the sae oent se,erally uttered" in ental concert"
the following stanDas :
0C' + hallowed one 4(rhat5" great hero" SK.ya-lion" ost high
of enE out of copassion to us spea. the Buddha-word'
00' The highest of en" the Gina" he who .nows the fatal ter"
will" as it were" sprin.le us with nectar by predicting our destiny
also'
01' 4It is as if5 a certain an" in tie of faine" coes and
gets good food" but to who" when the food is already in his
hands" they say that he should wait'
02' Siilarly it was with us" who after inding the lower
,ehicle" at the calaitous con<uncture of a bad tie" were
longing for Buddha-.nowledge'
03' But the perfectly-enlightened great Seer has not yet
fa,oured us with a prediction 4of our destiny5" as if he would
say: &o not eat the food that has been put into your hand'
08' Iuite so" + hero" we were longing as we heard the exalted
,oice 4and thought5: Then shall we be at rest R(nd felicitous"
blest" beatified 4nir,ritra5S" when we shall ha,e recei,ed a
prediction'
09' 7tter a prediction" + great hero" so bene,olent and
ercifulE let there be an end of our feeling of po,ertyE
(nd the $ord" who in his ind apprehended the thoughts
arising in the inds of those great senior disciples" again
addressed the coplete assebly of on.s: This great disciple
of ine" on.s" the senior SubhMti" shall li.ewise pay hoage
to thirty hundred thousand yriads of .otis of Buddhas= shall
show the respect" honour" re,erence" ,eneration" and
worship' 7nder the shall he lead a spiritual life and achie,e
enlightenent' (fter the perforance of such duties shall he" in
his last bodily existence" becoe a TathKgata in the world" an
(rhat" Pc' Pc'" by the nae of Sasi.etu Roon-signalS'
%is Buddha-field will be called 6atnasabha,a and his epoch
6atnaprabhKsa' (nd that Buddha-field will be e,en" beautiful"
crystalline" ,ariegated with <ewel-trees" de,oid of pits and
precipices" de,oid of sewers" nice" co,ered with flowers' (nd
there will en ha,e their abode in palaces 4or towers5 gi,en
the for their use' In it will be any disciples" innuerable" so
that it would be ipossible to terinate the calculation' Many
hundred thousand yriads of .otis of Bodhisatt,as also will be
there' The lifetie of that $ord is to last twel,e interediate
.alpas= his true law is to continue twenty interediate .alpas"
and its counterfeit as any' That $ord will" while standing
poised in the firaent R-roperly" standing as a great eteorS"
preach the law to the on.s" and educate any thousands of
Bodhisatt,as and disciples'
(nd on that occasion the $ord uttered the following stanDas:
0:' I ha,e soething to announce on.s" soething to a.e
.nown= listen then to e: The senior SubhMti" y disciple" shall
in days to coe be a Buddha'
0;' (fter ha,ing seen of ost ighty Buddhas thirty yriads of
.otis in full" he shall enter upon the straight course to obtain
this .nowledge'
0B' In his last bodily existence shall the hero" possessed of the
thirty-two distincti,e signs" becoe a great Seer" siilar to a
colun of gold" beneficial and bounteous to the world'
1C' The field where that friend of the world shall sa,e yriads
of .otis of li,ing beings will be ost beautiful" pretty" and
delightful to people at large'
10' In it will be any Bodhisatt,as to turn the wheel that ne,er
rolls bac. 4or ne,er de,iates5= endowed with .een faculties
they will" under that Gina" be the ornaents of the Buddha-
field'
11' %is disciples are so nuerous as to pass calculation and
easure= gifted with the six transcendent faculties" the triple
science and agic power= fir in the eight eancipations'
12' %is agic power" while he re,eals supree enlightenent"
is inconcei,able' Gods and en" as nuerous as the sands of
the Ganges" will always re,erentially salute hi with <oined
hands'
13' %e shall stay twel,e interediate .alpas= the true law of
that ost high of en is to last twenty interediate .alpas and
the counterfeit of it as any'
(gain the $ord addressed the coplete assebly of on.s: I
announce to you" on.s" I a.e .nown that the senior MahK-
KatyKyana here present" y disciple" shall pay hoage to eight
thousand .otis of Buddhas= shall show the respect" honour"
re,erence" ,eneration" and worship= at the expiration of those
TathKgatas he shall build StMpas" a thousand yoganas in
height" fifty yoganas in circuference" and consisting of se,en
precious substances" to wit" gold" sil,er" lapis laDuli" crystal" red
pearl" eerald" and" se,enthly" coral' Those StMpas he shall
worship with flowers" incense" perfued wreaths" ointents"
powder" robes" ubrellas" banners" flags" triuphal streaers'
(fterwards he shall again pay a siilar hoage to twenty .otis
of Buddhas= show the respect" honour" re,erence"
,eneration" and worship' Then in his last bodily existence" his
last corporeal appearance" he shall be a TathKgata in the world"
an (rhat" Pc' Pc'" naed GabMnada-prabhKsa 4i'e' gold-
shine5" endowed with science and conduct" Pc' %is Buddha-field
will be thoroughly pure" e,en" nice" pretty" beautiful"
crystalline" ,ariegated with <eweltrees" interlaced with gold
threads" strewed with flowers" free fro beings of the brute
creation" hell" and the host of deons" replete with nuerous
en and gods" adorned with any hundred thousand disciples
and any hundred thousand Bodhisatt,as' The easure of his
lifetie shall be twel,e interediate .alpas= his true law shall
continue twenty interediate .alpas and its counterfeit as
any'
(nd on that occasion the $ord uttered the following stanDas:
18' $isten all to e" ye on.s" since I a going to utter an
infallible word ' KatyKyana here" the senior" y disciple" shall
render worship to the $eaders'
19' %e shall show ,eneration of ,arious .inds and in any
ways to the $eaders" after whose expiration he shall build
StMpas" worshipping the with flowers and perfues'
1:' In his last bodily existence he shall be a Gina" in a
thoroughly pure field" and after ac>uiring full .nowledge he
shall preach to a thousand .otis of li,ing beings'
1;' %e shall be a ighty Buddha and illuinator" highly
honoured in this world" including the gods" under the nae of
GKbunada-prabhKsa" and sa,e .otis of gods and en'
1B' Many Bodhisatt,as as well as disciples" beyond easure
and calculation" will in that field adorn the reign of that Buddha"
all of the freed fro existence and exept fro existence'
(gain the $ord addressed the coplete assebly of on.s: I
announce to you" on.s" I a.e .nown" that the senior MahK-
MaudgalyKyana here present" y disciple" shall propitiate
twenty-eight thousand Buddhas and pay those $ords hoage of
,arious .inds= he shall show the respect" Pc'" and after their
expiration build StMpas consisting of se,en precious
substances" to wit" gold" sil,er" lapis laDuli" crystal" red pearl"
eerald" and" se,enthly" coral= 4StMpas5 a thousand yoganas in
height and fi,e hundred yoganas in circuference" which
Stilpas he shall worship in different ways" with flowers" incense"
perfued wreaths" ointents" powder" robes" ubrellas"
banners" flags" and triuphal streaers'
(fterwards he shall again pay a siilar worship to twenty
hundred thousand .otis of Buddhas= he shall show respect" Pc'"
and in his last bodily existence becoe in the world a
TathKgata" Pc'" naed TaKlapatra.andanagandha" endowed
with science and conduct" Pc' The field of that Buddha will be
called ManobhirKa= his period 6atipratipMrna' (nd that
Buddha-field will be e,en" nice" pretty" beautiful" crystalline"
,ariegated with <ewel-trees" strewn with detached flowers"
replete with gods and en" fre>uented by hundred thousands
of Seers" that is to say" disciples and Bodhisatt,as' The
easure of his lifetie shall be twenty-four interediate
.alpas= his true law is to last forty interediate .alpas and its
counterfeit as any'
(nd on that occasion the $ord uttered the following stanDas:
2C' The scion of the Mudgala-race" y disciple here" after
lea,ing huan existence shall see twenty thousand ighty
Ginas and eight 4thousand5 ore of these faultless beings'
20' 7nder the he shall follow a course of duty" trying to reach
Buddha-.nowledge= he shall pay hoage in ,arious ways to
those $eaders and to the ost high of en'
21' (fter .eeping their true law" of wide reach and sublie" for
thousands of .otis of Qons" he shall at the expiration of those"
Sugatas worship their StMpas'
22' In honour of those ost high Ginas" those ighty beings I
so beneficial to the world" he shall erect StMpas consisting of
precious substances" and decorated with triuphal streaers"
worshipping the with flowers" perfues" and the sounds of
usic'
23' (t the period of his last bodily existence he shall" in a nice
and beautiful field" be a Buddha bounteous and copassionate
to the world" under the nae of TaKlapatra.andanagandha'
28' The easure of that Sugata@s life shall be fully twenty-four
interediate .alpas" during which he shall be assiduous in
declaring the Buddha-rule to en and gods'
29' That Gina shall ha,e any thousands of .otis of disciples"
innuerable as the sands of the Ganges" gifted with the six
transcendent faculties and the triple science" and possessed of
agic power" under the coand of that Sugata'
2:' 7nder the reign of that Sugata there shall also appear
nuerous Bodhisatt,as" any thousands of the" unable to
slide bac. 4or to de,iate5" de,eloping Deal" of extensi,e
.nowledge and studious habits'
2;' (fter that Gina@s expiration his true law shall easure in
tie twenty-four interediate .alpas in full= its counterfeit shall
ha,e the sae easure'
2B' These are y fi,e ighty disciples who I ha,e destined to
supree enlightenent and to becoe in future self-born
Ginas= now hear fro e their course' RIn this chapter only
four disciples are entioned= the fifth ust be SKriputra"
whose destination has been predicted beforeS'
!hapter :
(/!I#/T &#F+TI+/'
+f yore" on.s" in the past" incalculable" ore than
incalculable" inconcei,able" iense" easureless Qons since"
nay" at a period" an epoch far beyond" there appeared in the
world a TathKgata" Pc'" naed MahKbhigLKgLanKbhibhM"
endowed with science and conduct" a Sugata" Pc' Pc'" in the
sphere Sabha,a 4i' e' origin" genesis5" in the period
MahKrMpa' 4Aou as.5" on.s" how long ago is it that the
TathKgata was born? *ell" suppose soe an was to reduce to
powder the whole ass of the earth eleent as uch as is to
be found in this whole uni,erse= that after ta.ing one ato of
dust fro this world he is to wal. a thousand worlds farther in
easterly direction to deposit that single ato= that after ta.ing
a second ato of dust and wal.ing a thousand worlds farther
he deposits that second ato" and proceeding in this way at
last gets the whole of the earth eleent deposited in eastern
direction' /ow" on.s" what do you thin. of it" is it possible by
calculation to find the end or liit of these worlds? They
answered: !ertainly not" $ord= certainly not" Sugata' The $ord
said: +n the contrary" on.s" soe arithetician or aster of
arithetic ight" indeed" be able by calculation to find the end
or liit of the worlds" both those where the atos ha,e been
deposited and where they ha,e not" but it is ipossible by
applying the rules of arithetic to find the liit of those
hundred thousands of yriads of Qons" so long" so
inconcei,able" so iense is the nuber of Qons which ha,e
elapsed since the expiration of that $ord" the TathKgata
MahKbhigLKgLanKbhibhM' Aet" on.s" I perfectly reeber
that TathKgata who has been extinct for so long a tie" as if he
had reached extinction to-day or yesterday" because of y
possessing the ighty .nowledge and sight of the TathKgata'
(nd on that occasion the $ord pronounced the following
stanDas:
0' I reeber the great Seer (bhigLKgLKnKbhibhM" the ost
high of en" who existed any .otis of Qons ago as the
superior Gina of the period'
1' If" for exaple" soe en after reducing this uni,erse to
atos of dust too. one ato to deposit it a thousand regions
farther on=
2' If he deposited a second" a third ato" and so proceeded
until he had done with the whole ass of dust" so that this
world were epty and the ass of dust exhausted=
3' To that iense ass of the dust of these worlds" entirely
reduced to atos" I li.en the nuber of Qons past'
8' So iense is the nuber of .otis of Qons past since that
extinct Sugata= the whole of 4existing5 atos is no 4ade>uate5
expression of it= so any are the Qons which ha,e expired
since'
9' That $eader who has expired so long ago" those disciples and
Bodhisatt,as" I reeber all of the as if it were to-day or
yesterday' Such is the .nowledge of the TathKgatas'
:' So endless" on.s" is the .nowledge of the TathKgata= I
.now what has ta.en place any hundreds of Qons ago" by y
precise and faultless eory'
To proceed" on.s" the easure of the lifetie of the
TathKgata MahKbhigLKgLanKbhibhM" the (rhat" Pc' was fifty-
four hundred thousand yriads of .otis of Qons'
In the beginning when the $ord had not yet reached supree"
perfect enlightenent and had <ust occupied the suit of the
terrace of enlightenent" he discofited and defeated the
whole host of MKra" after which he thought: I a to reach
perfect enlightenent' But those laws 4of perfect
enlightenent5 had not yet dawned upon hi' %e stayed on
the terrace of enlightenent at the foot of the tree of
enlightenent during one interediate .alpa' %e stayed there
a second" a third interediate .alpa" but did not yet attain
supree" perfect enlightenent' %e reained a fourth" a fifth"
a sixth" a se,enth" an eighth" a ninth" a tenth interediate
.alpa on the terrace of enlightenent at the foot of the tree of
enlightenent" continuing sitting cross-legged without in the
eanwhile rising' %e stayed" the ind otionless" the body
unstirring and untrebling" but those laws had not yet dawned
upon hi'
/ow" on.s" while the $ord was <ust on the suit of the
terrace of enlightenent" the gods of -aradise 4TrKyastrisas5
prepared hi a agnificent royal throne" a hundred yoganas
high" on occupying which the $ord attained supree" perfect
enlightenent= and no sooner had the $ord occupied the seat
of enlightenent than the Braha.Kyi.a gods scattered a rain
of flowers all around the seat of enlightenent o,er a distance
of a hundred yoganas= in the s.y they let loose stors by
which the flowers" withered" were swept away' Fro the
beginning of the rain of flowers" while the $ord was sitting on
the seat of enlightenent" it poured without interruption during
fully ten interediate .alpas" co,ering the $ord' That rain of
flowers ha,ing once begun falling continued to the oent of
the $ord@s coplete /ir,Kna' The angels belonging to the
di,ision of the four guardians of the cardinal points ade the
celestial drus of the gods resound= they ade the resound
without interruption in honour of the $ord who had attained the
suit of the terrace of enlightenent' Thereafter" during fully
ten interediate .alpas" they ade uninterruptedly resound
those celestial usical instruents up to the oent of the
coplete extinction of the $ord'
(gain" on.s" after the lapse of ten interediate .alpas the
$ord MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" reached
supree" perfect enlightenent' Iediately on .nowing his
ha,ing becoe enlightened the sixteen sons born to that $ord
when a prince royal" the eldest of who was naed
GLKnK.ara-which sixteen young princes" on.s" had se,erally
toys to play with" ,ariegated and pretty-those sixteen princes" I
repeat" on.s" left their toys" their auseents" and since
they .new that the $ord MahKbhigLKgLanKbhibhM" the
TathKgata" Pc'" had attained supree" perfect .nowledge"
went" surrounded and attended by their weeping others and
nurses" along with the noble" rich .ing Ka.ra,artin" any
inisters" and hundred thousands of yriads of .otis of li,ing
beings" to the place where the $ord MahKbhigLKgLanKbhibhM"
the TathKgata" Pc'" was seated on the suit of the terrace of
enlightenent' They went up to the $ord in order to honour"
respect" worship" re,ere" and ,enerate hi" saluted his feet
with their heads" ade three turns round hi .eeping hi to
the right" lifted up their <oined hands" and praised the $ord"
face to face" with the following stanDas:
;' Thou art the great physician" ha,ing no superior" rendered
perfect in endless Qons' Thy benign wish of sa,ing all ortals
4fro dar.ness5 has to-day been fulfilled'
B' Most difficult things hast thou achie,ed during the ten
interediate .alpas now past= thou hast been sitting all that
tie without once o,ing thy body" hand" foot" or any other
part'
0C' Thy ind also was tran>uil and steady" otionless" ne,er
to be sha.en= thou .newest no distraction=thou art copletely
>uiet and faultless'
00' Goy with theeE that thou so happily and safely" without any
hurt" hast reached supree enlightenent' %ow great a
fortune is oursE we congratulate oursel,es" + $ion aongst
.ingsE
01' These unhappy creatures" ,exed in all ways" depri,ed of
eyes" as it were" and <oyless" do not find the road leading to
the end of toils" nor de,elop energy for the sa.e of deli,erance'
02' &angers are for a long tie on the increase and the laws
4or phenoena" things5 are depri,ed of the 4possession of a5
celestial body= the word of the Gina is not being heard= the
whole world is plunged in thic. dar.ness'
03' But to-day 4or now5 hast thou" Ma<esty of the world"
reached this hallowed" high" and faultless spot= we as well as
the world are obliged to thee" and approach to see. our refuge
with thee" + -rotectorE
*hen" + on.s" those sixteen princes in the condition of boys"
childli.e and young" had with such stanDas celebrated the $ord
MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" they urged the
$ord to o,e on the wheel of the law: -reach the law" + $ord=
preach the law" + Sugata" for the weal of the public" the
happiness of the public" out of copassion for the world= for
the benefit" weal" and happiness of the people generally" both
of gods and en' (nd on that occasion they uttered the
following stanDas:
08' -reach the law" + thou who art ar.ed with a hundred
auspicious signs" + $eader" + incoparable great SeerE thou
hast attained exalted" sublie .nowledge= let it shine in the
world" including the gods'
09' 6elease us as well as these creatures= display the
.nowledge of the TathKgatas" that we also and" further" these
beings ay obtain this supree enlightenent'
0:' Thou .nowest e,ery course 4of duty5 and .nowledge= thou
.nowest the 4ental and oral5 disposition and the good wor.s
done in a forer state= the 4natural5 bent of all li,ing beings'
Mo,e on the ost exalted" sublie wheelE
Then" on.s" as the $ord MahKbhigLKgLanKbhibhM" the
TathKgata" Pc'" reached supree" perfect enlightenent" fifty
hundred thousand yriads of .otis of spheres in each of the
ten directions of space were sha.en in six different ways and
becae illuined with a great lustre' (nd in the inter,als
between all those spheres" in the dreary places of dar. gloo"
where e,en the sun and oon" so powerful" ighty" and
splendid" ha,e no ad,antage of the shining power they are
endowed with" ha,e no ad,antage of the colour and brightness
they possess" e,en in those places a great lustre arose
instantly' (nd the beings who appeared in those inter,als
behold each other" ac.nowledge each other" 4and exclai5: $o"
there are other beings also here appearingE lo" there are other
beings also here appearingE The palaces and aerial cars of the
gods in all those spheres up to the Braha-world shoo. in six
different ways and becae illuined with a great lustre"
surpassing the di,ine a<esty of the gods' So then" on.s" a
great earth>ua.e and a great" sublie lustre arose
siultaneously' (nd the aerial cars of the Braha-angels to the
east" in these fifty hundred thousand yriads of .otis of
spheres" began excessi,ely to glitter" glow" and spar.le in
splendo"ur and glory' (nd those Braha-angels ade this
reflection: *hat ay be foreboded by these aerial cars so
excessi,ely glittering" glowing" and spar.ling in splendour and
glory? Thereupon" on.s" the Braha-angels in the fifty
hundred thousand yriads of .otis of spheres went all to each
other@s abodes and counicated the atter to one another'
(fter that" on.s" the great Braha-angel" naed
Sar,asatt,atrKtri 4i'e' Sa,iour of all beings5" addressed the
nuerous host of Braha-angels in the following stanDas:
0;' +ur aerial cars to-day 4or now5 are all bristling with rays in
an extraordinary degree" and blaDing in beautiful splendour and
brilliancy' *hat ay be the cause of it?
0B' !oe" let us in,estigate the atter" what di,ine being has
to-day sprung into existence" whose power" such as was ne,er
seen before" here now appears?
1C' +r should it be the Buddha" the .ing of .ings" who to-day
has been born soewhere in the world" and whose birth is
announced by such a to.en that all the points of the horiDon
are now blaDing in splendour?
Thereupon" on.s" the great Braha-angels in the fifty
hundred thousand yriads of .otis of spheres ounted all
together their own di,ine aerial cars" too. with the di,ine
bags" as large as Mount Sueru" with celestial flowers" and
went through the four >uarters successi,ely until they arri,ed
at the western >uarter" where those great Braha-angels" +
on.s" stationed in the western >uarter" saw the $ord
MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" on the suit of
the exalted terrace of enlightenent" seated on the royal
throne at the foot of the tree of enlightenent" surrounded and
attended by gods" /agas" goblins" Gandhar,as" deons"
Garudas" Kinnaras" great serpents" en" and beings not
huan" while his sons" the sixteen young princes" were urging
hi to o,e forward the wheel of the law' +n seeing which the
Braha-angels cae up to the $ord" saluted his feet with their
heads" wal.ed any hundred thousand ties round hi fro
left to right" strewing 4flowers5 and o,erwhcling both hi and
the tree of enlightenent" o,er a distance of ten yoganas" with
those flower-bags as large as Mount Sueru' (fter that they
presented to the $ord their aerial cars 4with the words5: (ccept"
+ $ord" these aerial cars out of copassion to us= use" +
Sugata" those cars out of copassion to us'
+n that occasion" on.s" after presenting their own cars to the
$ord" the Braha-angels celebrated the $ord" face to face" with
the following seasonable stanDas:
10' ( 4or the5 wonderful" atchless Gina" so beneficial and
erciful" has arisen in the world' Thou art born a protector" a
ruler 4and teacher5" a aster= to-day all >uarters are blessed'
11' *e ha,e coe as far as fully fifty thousand .otis of worlds
fro here to hubly salute the Gina by surrendering our lofty
acriel cars all together'
12' *e possess these ,ariegated and bright cars" owing to
pre,ious wor.s= accept the to oblige us" and a.e use of
the to thine heart@s content" + Knower of the worldE
(fter the great Braha-angels" on.s" had celebrated the $ord
MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" face to face" with
these seasonable stanDas" they besought hi" saying: May the
$ord o,e forward the wheel of the lawE May the $ord preach
final restE May the $ord release all beingsE Be fa,ourable" +
$ord" to this worldE -reach the law" + $ord" to this world"
including gods" MKras" and Braha-angels= to all people"
including ascetics and Brahans" gods" en" and deonsE It
will tend to the weal of the public" to the happiness of the
public= out of ercy to the world" for the benefit and happiness
of the people at large" both gods and en'
Thereupon" on.s" those fifty hundred thousand yriads of
.otis of Braha-angels addressed the $ord" with one ,oice" in
coon chorus" with the following stanDa:
13' Show the law" + $ord= show it" + ost high of enE Show
the power of thy .indness= sa,e the torented beings'
18' 6are is the light of the world li.e the blosso of the
gloerated fig-tree' Thou hast arisen" + great %ero= we pray to
thee" the TathKgata'
(nd the $ord" + on.s" silently intiated his assent to the
Braha-angels'
Soewhat later" on.s" the aerial cars of the Braha-angels
in the south-eastern >uarter in the fifty hundred thousand
yriads of spheres began excessi,ely to glitter" glow" and
spar.le in splendour and glory' (nd those Braha-angels ade
this reflection: *hat ay be foreboded by these aerial cars so
excessi,ely glittering" glowing" and spar.ling in splendour and
glory? Thereupon" on.s" the Braha-angels in the fifty
hundred thousand yriads of .otis of spheres went all to each
other@s abodes and counicated the atter to one another'
(fter that" on.s" the great Braha-angel" naed
(dhiKtra.Kruni.a 4i'e' exceedingly copassionate5" addressed
the nuerous host of Braha-angels with the following
stanDas:
19' *hat foreto.en is it we see to-day 4or now5" friends? *ho
or what is foreboded by the celestial cars shining with such
uncoon glory?
1:' May" perhaps" soe blessed di,ine being ha,e coe hither"
by whose power all these aerial cars are illuined?
1;' +r ay the Buddha" the ost high of en" ha,e appeared
in this world" that by his power these celestial cars are in such
a condition as we see the?
1B' $et us all together go and search= no trifle can be the cause
of it= such a foreto.en" indeed" was ne,er seen before'
2C' !oe" let us go and ,isit .otis of fields" along the four
>uarters= a Buddha will certainly now ha,e ade his
appearance in this world'
Thereupon" on.s" the great Braha-angels in the fifty
hundred thousand yriads of .otis of spheres ounted all
together their own di,ine aerial cars" too. with the di,ine
bags" as large as Mount Sueru" with celestial flowers" and
went through the four >uarters successi,ely until they arri,ed
at the north-western >uarteir" where those great Braha-
angels" stationed in the north-western >uarter" saw the $ord
MahKbhigLKgLanKbhibhM RPc'" as abo,e till copassion to usS'
+n that occasion" on.s" after presenting their own cars to the
$ord the Braha-angels celebrated the $ord" face to face" with
the following seasonable stanDas:
20' %oage to thee" atchless great Seer" chief god of gods"
whose -,oice is sweet as the lar.@s@' $eader in the world"
including the gods" I salute thee" who art so benign and
bounteous to the world'
21' %ow wonderful" + $ord" is it that after so long a tie thou
appearest in the world' #ighty hundred coplete Qons this
world of the li,ing was without Buddha@'
22' It was depri,ed of the ost high of en= hell was
pre,ailing and the celestial bodies constantly went on waning
during eighty hundred coplete Qons'
23' But now he has appeared" owing to our good wor.s" who is
4our5 eye" refuge" resting-place" protection" father" and
.insan= he" the benign and bounteous one" the King of the
law'
(fter the great Braha-angels" on.s" had celebrated the $ord
MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" face to face" with
these seasonable stanDas: they besought hi: May the $ord
o,e forward the wheel of the lawE Ras abo,e till both gods and
en'S
Thereupon" on.s" those fifty hundred thousand yriads of
.otis of Braha-angels addressed the $ord" with one ,oice" in
coon chorus" with the following stanDas:
28' Mo,e forward the exalted wheel" + great asceticE re,eal the
law in all directions= deli,er all beings oppressed with suffering=
produce aongst ortals gladness and <oyE
29' $et the by hearing the law parta.e of enlightenent and
reach di,ine places' $et all sha.e off their deon body and be
peaceful" ee." and at ease'
(nd the $ord" + on.s" silently intiated his assent to these
Braha-angels also'
Soewhat later" on.s" the aerial cars of the Braha-angels
in the southern >uarter RPc'" as abo,e till to one anotherS' (fter
that" on.s" the great Braha-angel" naed Sudhara"
addressed the nuerous host of Braha-angels in stanDas:
2:' It cannot be without cause or reason" friends" that to-day
4or now5 all these celestial cars are so brilliant= this bespea.s
soe portent soewhere in the world' !oe" let us go and
in,estigate the atter'
2;' /o such portent has appeared in hundreds of Qons past'
#ither soe god has been born or a Buddha has arisen in this
world'
Thereupon" on.s" the great Braha-angels in the fifty
hundred thousand yriads of .otis of spheres ounted RPc'" as
abo,e till copassion to usS'
+n that occasion" on.s" after presenting their own cars to the
$ord" the Braha-angels celebrated the $ord" face to face" with
the following seasonable stanDas:
2B' Most rare 4and precious5 is the sight of the $eaders' Be
welcoe" thou dispeller of worldly defileent' It is after a long
tie that thou now appearest in the world= after hundreds of
coplete Qons one 4now5 beholds thee'
3C' 6efresh the thirsty creatures" + $ord of the worldE /ow first
thou art seen= it is not easy to behold thee' (s rare 4or
precious5 as the flowers of the gloerated fig-tree is thine
appearance" + $ord'
30' By thy power these aerial cars of ours are so uncoonly
illuined now" + $eader' To show us thy fa,our accept the" +
thou whose loo. pierces e,erywhereE
(fter the great Braha-angels" on.s" had celebrated the $ord
MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" face to face" with
these seasonable stanDas" they besought hi: May the $ord
o,e forward the wheel of the lawE Ras abo,e till gods and
en'S
Thereupon" on.s" those fifty hundred thousand yriads of
.otis of Braha-angels addressed the $ord" with one ,oice" in
coon chorus" with the following stanDas:
31' -reach the law" + $ord and $eaderE o,e forward the
wheel of the law" a.e the dru of the law resound" and blow
the conch-trupet of the law'
32' Shed the rain of the true law o,er this world and proclai
the sweet-sounding" good word= anifest the law re>uired"
sa,e yriads of .otis of beings'
(nd the $ord" on.s" silently intiated his assent to the
Braha-angels'
6epetition= the sae occurred in the south-west" in the west" in
the north-west" in the north" in the north-east" in the nadir'
Then" on.s" the aerial cars of the Braha-angels in the nadir"
in those fifty hundred thousand yriads of .otis of spheres
RPc'" as abo,e till to one anotherS' (fter that" on.s" the great
Braha-angel" naed Si.hin" addressed the nuerous host of
Braha-angels with the following stanDas:
33' *hat ay be the cause" + friends" that our cars are so
bright with splendour" colour" and light? *hat ay be the
reason of their being so exceedingly glorious?
38' *e ha,e seen nothing li.e this before nor heard of it fro
others' These 4cars5 are now bright with splendour and
exceedingly glorious= what ay be the cause of it?
39' Should it be soe god who has been bestowed upon the
world in recopense of good wor.s" and whose grandeur thus
coes to light? +r is perhaps a Buddha born in the world?
Thereupon" on.s" the great Braha-angels in the fifty
hundred thousand yriads of .otis of spheres ounted all
together their own di,ine aerial cars" too. with the di,ine
bags" as large as Mount Sueru" with celestial flowers" and
went through the four >uarters successi,ely until they arri,ed
at the Denith" where those great Braha-angels" stationed at
the Denith" saw the $ord MahKbhigLKgLanKbhibhM RPc'" as
abo,e till copassion to usS'
+n that occasion" on.s" after presenting their own cars to the
$ord" the Braha-angels celebrated the $ord" face to face" with
the following seasonable stanDas:
3:' %ow goodly is the sight of the Buddhas" the ighty $ords of
the world= those Buddhas who are to deli,er all beings in this
triple world'
3;' The all-seeing Masters of the world send their loo.s in all
directions of the horiDon" and by opening the gate of
iortality they a.e people reach the 4safe5 shore'
3B' (n inconcei,able nuber of Qons now past were ,oid" and
all >uarters wrapt in dar.ness" as the chief Ginas did not
appear'
8C' The dreary hells" the brute creation and deons were on
the increase= thousands of .otis of li,ing beings fell into the
state of ghosts'
80' The hea,enly bodies were on the wane= after their
disappearance they entered upon e,il ways= their course
becae wrong because they did not hear the law of the
Buddhas'
81' (ll creatures lac.ed dutiful beha,iour" purity" good state"
and understanding= their happiness was lost" and the
consciousness of happiness was gone'
82' They did not obser,e the rules of orality= were firly
rooted in the false law= not being led by the $ord of the world"
they were precipitated into a false course'
83' %ailE thou art coe at last" + $ight of the worldE thou" born
to be bounteous towards all beings'
88' %ailE thou hast safely arri,ed at supree Buddha-
.nowledge= we feel than.ful before thee" and so does the
world" including the gods'
89' By thy power" + ighty $ord" our aerial cars are glittering=
to thee we present the" great %ero= deign to accept the"
great Solitary'
8:'+ut of grace to us" + $eader" a.e use of the-" so that
we" as well as all 4other5 beings" ay attain supree
enlightenent'
(fter the great Braha-angels" + on.s" had celebrated the
$ord MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" face to face"
with seasonable stanDas" they besought hi: May the $ord
o,e forward the wheel of the lawE RPc'" as abo,e till both
gods and en'S
Thereupon" on.s" those fifty hundred thousand yriads of
.otis of Braha-angels addressed the $ord" with one ,oice" in
coon chorus" with the following two stanDas:
8;' Mo,e forward the exalted" unsurpassed wheelE beat the
dru of iortalityE release all beings fro hundreds of e,ils"
and show the path of /ir,Kna'
8B' #xpound the law we pray for= show thy fa,our to us and
this world' $et us hear thy sweet and lo,ely ,oice which thou
hast exercised during thousands of .otis of Qons'
/ow" on.s" the $ord MahKbhigLKgLanKbhibhM the TathKgata"
Pc'" being ac>uainted with the prayer of the hundred thousand
yriads of .otis of Braha-angels and of the sixteen princes"
his sons" coenced at that <uncture to turn the wheel that
has three turns and twel,e parts" the wheel ne,er o,ed by
any ascetic" Brahan" god" deon" nor by any one else' 4%is
preaching5 consisted in this: This is pain= this is the origin of
pain= this is the suppression of pain= this is the treatent
leading to suppression of pain' %e oreo,er extensi,ely set
forth how the series of causes and effects is e,ol,ed" 4and
said5: It is thus" on.s' Fro ignorance proceed conceptions
4or fancies5= fro conceptions 4or fancies5 proceeds
understanding= fro understanding nae and for= fro nae
and for the six senses= fro the six senses proceeds contact=
fro contact sensation= fro sensation proceeds longing= fro
longing proceeds stri,ing= fro stri,ing as cause issues
existence= fro existence birth= fro birth old age" death"
ourning" laentation" sorrow" disay" and despondency' So
originates this whole ass of isery' Fro the suppression of
ignorance results the suppression of conceptions= fro the
suppression of conceptions results that of understanding= fro
the suppression of understanding results that of nae and
for= fro the suppression of nae and for results that of
the six senses= fro the suppression of the six senses results
that of contact= fro the suppression of contact results that of
sensation= fro the suppression of sensation results that of
longing= fro the suppression of longing results that of
stri,ing= fro the suppression of stri,ing results that of
existence= fro the suppression of existence results that of
birth= fro the suppression of birth results that of old age"
death" ourning" laentation" sorrow" disay" and
despondency' In this anner the whole ass of isery is
suppressed'
(nd while this wheel of the law" on.s" was being o,ed
onward by the $ord MahKbhigLKgLanKbhibhM" the TathKgata"
Pc'" in presence of the world" including the gods" deons" and
Braha-angels= of the asseblage" including ascetics and
Brahans= then" at that tie" on that occasion" the inds of
sixty hundred thousand yriads of .otis of li,ing beings were
without effort freed fro iperfections and becae all
possessed of the triple science" of the sixfold transcendent
wisdo" of the eancipations and editations' In due course"
on.s" the $ord MahKbhigLKgLanKbhibhM" the TathKgata" Pc'"
again ga,e a second exposition of the law= li.ewise a third and
a fourth exposition' (nd at each exposition" on.s" the inds
of hundred thousands of yriads of .otis of beings" li.e the
sands of the ri,er Ganges" were without effort freed fro
iperfections' (fterwards" on.s" the congregation of disciples
of that $ord was so nuerous as to surpass all calculation'
Meanwhile" on.s" the sixteen princes" the youths" had" full of
faith" left hoe to lead the ,agrant life of endicants" and had
all of the becoe no,ices" cle,er" bright" intelligent" pious"
followers of the course 4of duty5 under any hundred thousand
Buddhas" and stri,ing after supree" perfect enlightenent'
These sixteen no,ices" on.s" said to the $ord
MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" the following: +
$ord" these any hundred thousand yriads of .otis of
disciples of the TathKgata ha,e becoe ,ery ighty" ,ery
powerful" ,ery potent" owing to the $ord@s teaching of the law'
&eign" + $ord" to teach us also" for ercy@s sa.e" the law with
a ,iew to supree" perfect enlightenent" so that we also ay
follow the teaching of the TathKgata' *e want" + $ord" to see
the .nowledge of the TathKgata= the $ord can hiself testify to
this" for thou" + $ord" who .nowest the disposition of all
beings" also .nowest ours'
Then" on.s" on seeing that those princes" the youths" had
chosen the ,agrant life of endicants and becoe no,ices" the
half of the whole retinue of the .ing Ka.ra,artin" to the nuber
of eighty hundred thousand yriads of .otis of li,ing beings"
chose the ,agrant life of endicants'
Subse>uently" on.s" the $ord MahKbhigLKgLanKbhibhM" the
TathKgata" Pc'" ,iewing the prayer of those no,ices at the lapse
of twenty thousand Qons" aply and copletely re,ealed the
&haraparyKya called @the $otus of the True $aw" a text of
great extent" ser,ing to instruct Bodhisatt,as and proper for all
Buddhas" in presence of all the four classes of auditors'
In course of tie" on.s" those sixteen no,ices grasped" .ept"
and fully penetrated the $ord@s teaching'
Subse>uently" on.s" the $ord MahKbhigLKgLanKbhibhM" the
TathKgata" Pc'" foretold those sixteen no,ices their future
d<estiny to supree" perfect enlightenent' (nd while the $ord
MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" was propounding
the &haraparyKya of the $otus of the True $aw" the disciples
as well as the sixteen no,ices were full of faith" and any
hundred thousand yriads of .otis of beings ac>uired perfect
certainty'
Thereupon" on.s" after propounding the &haraparyKya of
the $otus of the True $aw during eight thousand Qons without
interruption" the $ord MahKbhigLKgLanKbhibhM" the TathKgata"
Pc'" entered the onastery to retire for the purpose of
editation" and in that retireent" on.s" the TathKgata
continued in the onastery during eighty-four thousand .otis
of Qons'
/ow" on.s" when the sixteen no,ices percei,ed that the $ord
was absorbed" they sat down on the seats" the royal thrones
which had been prepared for each of the" and aply
expounded" during eighty-four hundred thousand yriads of
.otis" the &haraparyKya of the $otus of the True $aw to the
four classes' By doing this" on.s" each of those no,ices" as
Bodhisatt,as fully de,eloped" instructed" excited" stiulated"
edified" confired in respect to supree" perfect enlightenent
9C x 9C hundred thousand yriads of .otis of li,ing beings"
e>ual to the sands of the ri,er Ganges'
/ow" on.s" at the lapse of eighty-four thousand Qons the
$ord MahKbhigLKgLanKbhibhM" the TathKgata" Pc'" rose fro
his editation" in possession of eory and consciousness"
whereafter he went up to the seat of the law" designed for hi"
in order to occupy it'
(s soon as the $ord had occupied the seat of the law" on.s"
he cast his loo.s o,er the whole circle of the audience and
addressed the congregation of on.s: They are wonderfully
gifted" on.s" they are prodigiously gifted" these sixteen
no,ices" wise" ser,itors to any hundred thousand yriads of
.otis of Buddhas" obser,ers of the course 4of duty5" who ha,e
recei,ed Buddha-.nowledge" transitted Buddha-.nowledge"
expounded Buddha-.nowledge' %onour these sixteen no,ices"
on.s" again and again= and all" be they de,oted to the ,ehicle
of the disciples" the ,ehicle of the -ratye.abuddhas" or the
,ehicle of the Bodhisatt,as" who shall not re<ect nor repudiate
the preaching of these young en of good faily" + on.s"
shall >uic.ly gain supree" perfect enlightenent" and obtain
TathKgata-.nowledge'
In the se>uel also" on.s" ha,e these young en of good
faily repeatedly re,ealed this &haraparyKya of the $otus"of
the True $aw under the astership of that $ord' (nd the 9C x
9C hundred thousand yriads of .otis of li,ing beings" e>ual to
the sands of the ri,er Ganges" who by each of the sixteen
no,ices" the Bodhisatt,as Mahasatt,as" in the >uality of
Bodhisatt,a" had been roused to enlightenent" all those
beings followed the exaple of the sixteen no,ices in choosing
along with the the ,agrant life of endicants" in their se,eral
existences= they en<oyed their sight and heard the law fro
their outh' They propitiated forty .otis of Buddhas" and soe
are doing so up to this day'
I announce to you" on.s" I declare to you: Those sixteen
princes" the youths" who as no,ices under the astership of
the $ord were interpreters of the law" ha,e all reached
supree" perfect enlightenent" and all of the are staying"
existing" li,ing e,en now" in the se,eral directions of space" in
different Buddha-fields" preaching the law to any hundred
thousand yriads of .otis of disciples and Bodhisatt,as" to wit:
In the east" on.s" in the world (bhirati the TathKgata naed
(.shobhya" the (rhat" Pc'" and the TathKgata Meru.Mta" the
(rhat" Pc' In the south-east" on.s" is the TathKgata
Sihaghosha" Pc'" and the TathKgata Sihadh,aga" Pc' In the
south" on.s" is the TathKgata naed (.Ksapratishthita" Pc'"
and the TathKgata naed /ityaparinir,rita" Pc' In the
southwest" on.s" is the TathKgata naed Indradh,aga" Pc'"
and the TathKgata naed Brahadh,aga" Pc' In the west"
on.s" is the TathKgata naed (itKyus" Pc'" and the
TathKgata naed Sar,alo.adhKtMpadra,od,egapratyuttNrna"
Pc' In the north-west" on.s" is the TathKgata naed
TaKlapatra.andanagandhKbhigLa" Pc'" and the TathKgata
Meru.alpa" Pc' In the north" on.s" is the TathKgata naed
Meghas,arapradipa" Pc'" and the TathKgata naed
Meghas,ararKga" Pc' In the north-east" on.s" is the
TathKgata naed
Sar,alo.abhayKgita..habhitat,a,idh,asana.ara" the (rhat"
Pc'" and" the sixteenth" yself" SK.yauni" the TathKgata" the
(rhat" Pc'" who ha,e attained supree" perfect enlightenent
in the centre of this Saha-world'
Further" on.s" those beings who ha,e heard the law fro us
when we were no,ices" those any hundred thousand yriads
of .otis of beings" nuerous as the sands of the ri,er Ganges"
who we ha,e se,erally initiated in supree" perfect
enlightenent" they are up to this day standing on the stage of
disciples and atured for supree" perfect enlightenent' In
regular turn they are to attain supree" perfect enlightenent"
for it is difficult" on.s" to penetrate the .nowledge of the
TathKgatas' (nd which are those beings" on.s" who"
innuerable" incalculable li.e the sands of the Ganges" those
hundred thousands of yriads of .otis of li,ing beings" who I"
when I was a Bodhisatt,a under the astership of that $ord"
ha,e taught the law of oniscience? Aoursel,es" on.s" were
at that tie those beings'
(nd those who shall be y disciples in future" when I shall
ha,e attained coplete /ir,Kna" shall learn the course 4of
duty5 of Bodhisatt,as" without concei,ing the idea of their
being Bodhisatt,as' (nd" on.s" all who shall ha,e the idea of
coplete /ir,Kna" shall reach it' It should be added" on.s" as
I stay under different naes in other worlds" they shall there
be born again see.ing after the .nowledge of the TathKgatas"
and there they shall anew hear this doga: The coplete
/ir,Kna of the TathKgatas is but one= there is no other" no
second /ir,Kna of the TathKgatas' %erein" on.s" one has to
see a de,ice of the TathKgatas and a direction for the preaching
of the law' *hen the TathKgata" on.s" .nows that the
oent of his coplete extinction has arri,ed" and sees that
the asseblage is pure" strong in faith" penetrated with the law
of ,oidness" de,oted to editation" de,oted to great
editation" then" on.s" the TathKgata" because the tie has
arri,ed" calls together all Bodhisatt,as and all disciples to teach
the thus: There is" + on.s" in this world no second ,ehicle
at all" no second /ir,Kna" far less a third' It is an able de,ice of
the TathKgata" on.s" that on seeing creatures far ad,anced
on the path of perdition" delighting in the low and plunged in
the ud of sensual desires" the TathKgata teaches the that
/ir,Kna to which they are attached'
By way of exaple" on.s" suppose there is soe dense forest
fi,e hundred yoganas in extent which has been reached by a
great copany of en' They ha,e a guide to lead the on
their <ourney to the Isle of Gewels" which guide" being able"
cle,er" sagacious" well ac>uainted with the difficult passages of
the forest" is to bring the whole copany out of the forest'
Meanwhile that great troop of en" tired" weary" afraid" and
anxious" say: @Ferily" Master" guide" and leader" .now that we
are tired" weary" afraid" and anxious= let us return= this dense
forest stretches so far'@ The guide" who is a an of able
de,ices" on seeing those people desirous of returning" thin.s
within hiself: It ought not to be that these poor creatures
should not reach that great Isle of Gewels' Therefore out of pity
for the he a.es use of an artifice' In the iddle of that
forest he produces a agic city ore than a hundred or two
hundred yoganas in extent' Thereafter he says to those en:
@Be not afraid" sirs" do not return= there you see a populous
place where you ay ta.e repose and perfor all you ha,e to
do= there stay in the en<oyent of happy rest' $et hi who
after reposing there wants to do so" proceed to the great Isle of
Gewels'@
Then" on.s" the en who are in the forest are struc. with
astonishent" and thin.: *e are out of the forest= we ha,e
reached the place of happy rest= let us stay here' They enter
that agic city" in the eaning that they ha,e arri,ed at the
place of their destination" that they are sa,ed and in the
en<oyent of rest' They thin.: *e are at rest" we are
refreshed@' (fter a while" when the guide percei,es that their
fatigue is gone" he causes the agic city to disappear" and says
to the: @!oe" sirs" there you see the great Isle of Gewels
>uite near= as to this great city" it has been produced by e for
no other purpose but to gi,e you soe repose'@
In the sae anner" on.s" is the TathKgata" the (rhat"Pc'"
your guide" and the guide of all other beings' Indeed" on.s"
the TathKgata" Pc'" reflects thus: Great is this forest of e,ils
which ust be crossed" left" shunned' It ought not to be that
these beings" after hearing the Buddha-.nowledge" should
suddenly turn bac. and not proceed to the end because they
thin.: This Buddha-.nowledge is attended with too any
difficulties to be gone through to the end' 7nder those
circustances the TathKgata" .nowing the creatures to be
feeble of character" 4does5 as the guide 4who5 produces the
agic city in order that those people ay ha,e repose" and
after their ha,ing ta.en repose" he tells the that the city is
one produced by agic' In the sae anner" on.s" the
TathKgata" Pc'" to gi,e a repose to the creatures" ,ery s.ilfully
teaches and proclais two stages of
/ir,Kna" ,iD' the stage of the disciples and that of the
-ratye.abuddhas' (nd" on.s" when the creatures are there
halting" then the TathKgata" Pc'" hiself" pronounces these
words: @Aou ha,e not accoplished your tas." on.s= you ha,e
not finished what you had to do' But behold" on.sE the
Buddha-.nowledge is near= behold and be con,inced: what to
you 4sees5 /ir,Kna" that is not /ir,Kna' /ay" on.s" it is an
able de,ice of the TathKgatas" Pc'" that they expound three
,ehicles'@
(nd in order to explain this sae sub<ect ore in detail" the
$ord on that occasion uttered the following stanDas:
9C' The $eader of the world" (bhigLKgLKnKbhibhM" ha,ing
occupied the terrace of enlightenent" continued ten coplete
interediate .alpas without gaining enlightenent" though he
saw the things in their ,ery essence'
90' Then the gods" /Kgas" deons" and goblins" Dealous to
honour the Gina" sent down a rain of flowers on the spot where
the $eader awa.ened to enlightenent'
91' (nd high in the s.y they beat the cybals to worship and
honour the Gina" and they were ,exed that the Gina delayed so
long in coing to the highest place'
92' (fter the lapse of ten interediate .alpas the $ord
(nKbhibhM attained enlightenent= then all gods" en"
serpents" and deons were glad and o,er<oyed'
93' The sixteen sons of the $eader of en" those heroes" being
at the tie young princes" rich in ,irtues" cae along with
thousands of .otis of li,ing beings to honour the einent chiefs
of en'
98' (nd after saluting the feet of the $eader they prayed:
6e,eal the law and refresh us as well as this world with thy
good word" + $ion aongst .ings'
99' (fter a long tie thou art seen 4again5 in the ten points of
this world= thou appearest" great $eader" while the aerial cars
of the Braha-angels are stirring to re,eal a to.en to li,ing
beings'
9:' In the eastern >uarter fifty thousand .otis of fields ha,e
been sha.en" and the lofty angelic cars in the ha,e becoe
excessi,ely brilliant'
9;' The Braha-angels on percei,ing this foreto.en went and
approached the !hief of the $eaders of the world" and" co,ering
hi with flowers" presented all of the their cars to hi'
9B' They prayed hi to o,e forward the wheel of the law" and
celebrated hi with stanDas and songs' But the .ing of .ings
was silent" 4for he thought5: The tie has not yet arri,ed for
e to proclai the law'
:C' $i.ewise in the south" west" north" the nadir" Denith" and in
the interediate points of the copass there were thousands
of .otis of Braha-angels'
:0' 7nreittingly co,ering the $ord 4with flowers5 they saluted
the feet of the $eader" presented all their aerial cars" celebrated
hi" and again prayed:
:1' Mo,e forward the wheel" + thou whose sight is infiniteE
6arely art thou et in 4the course of5 any .otis ofQons'
&isplay the bene,olence thou hast obser,ed in so any forer
generations= open the gate of iortality'
:2' +n hearing their prayer" he whose sight is infinite exposed
the ultifarious law and the four Truths" extensi,ely' (ll
existences 4said he5 spring successi,ely fro their antecedents'
:3' Starting fro Ignorance" the Seer proceeded to spea. of
death" endless woe= all those e,ils spring fro birth' Know
li.ewise that death is the lot of an.ind'
:8' /o sooner had he expounded the ultifarious" different"
endless laws" than eighty yriads of .otis of creatures who had
heard the >uic.ly attained the stage of disciples'
:9' +n a second occasion the Gina expounded any laws" and
beings li.e the sands of the Ganges becae instantly purified
and disciples'
::' Fro that oent the assebly of that $eader of the world
was innuerable= no an would be able to reach the ter 4of
its nuber5" e,en were he to go on counting for yriads of
.otis of Qons'
:;' Those sixteen princes also" his own dear sons" who had
becoe endicants and no,ices" said to the Gina: @#xpound" +
!hief" the superior law=
:B' @That we ay becoe sages" .nowers of the world" such as
thyself art" + supree of all Ginas" and that all these beings
ay becoe such as thyself art" + hero" + clear-sighted one'@
;C' (nd the Gina" considering the wish of his sons" the young
princes" explained the highest superior enlightenent by
eans of any yriads of .otis of illustrations'
;0' &eonstrating with thousands of arguents and
elucidating the .nowledge of transcendent wisdo" the $ord of
the world indicated the ,eritable course 4of duty5 such as was
followed by the wise Bodhisatt,as'
;1' This ,ery SMtra of orreat extension" this good $otus of the
True $aw" was by the $ord deli,ered in any thousands of
stanDas" so nuerous as to e>ual the sands of the Ganges'
;2' (fter deli,ering this SMtra" the Gina entered the onastery
for the purpose of becoing absorbed in editation= during
eighty-four coplete Qons the $ord of the world continued
editating" sitting on the sae seat'
;3' Those no,ices" percei,ing that the !hief reained in the
onastery without coing out of it" iparted to any .otis of
creatures that Buddha-.nowledge" which is free fro
iperfections and blissful'
;8' +n the seats which they had ade to be prepared" one for
each" they expounded this ,ery SMtra under the astership of
the Sugata of that period' ( ser,ice of the sae .ind they
render to e'
;9' Innuerable as the sands of sixty thousand 4ri,ers li.e the5
Ganges were the beings then taught= each of the sons of the
Sugata con,erted 4or trained5 endless beings'
;:' (fter the Gina@s coplete /ir,Kna they coenced a
wandering life and saw .otis of Buddhas= along with those
pupils they rendered hoage to the ost exalted aongst
en'
;;' %a,ing obser,ed the extensi,e and sublie course of duty
and reached enlightenent in the ten points of space" those
sixteen sons of the Gina becae thesel,es Ginas" two by two"
in each point of the horiDon'
;B' (nd all those who had been their pupils becae disciples of
those Ginas" and gradually obtained possession of
enlightenent by ,arious eans'
BC' I yself was one of their nuber" and you ha,e all been
taught by e' Therefore you are y disciples now also" and I
lead you all to enlightenent by 4y5 de,ices'
B0' This is the cause dating fro old" this is the oti,e of y
expounding the law" that I lead you to superior enlightenent'
This being the case" on.s" you need not be afraid'
B1' It is as if there were a forest dreadful" terrific" barren"
without a place of refuge or shelter" replete with wild beasts"
depri,ed of water" frightful for persons of no experience'
B2' 4Suppose further that5 any thousand en ha,e coe to
the forest" that waste trac. of wilderness which is fully fi,e
hundred yoganas in extent'
B3' (nd he who is to act as their guide through that rough and
horrible forest is a rich an" thoughtful" intelligent" wise" well
instructed" and undaunted'
B8' (nd those beings" nubering any .otis" feel tired" and
say to the guide: @*e are tired" Master= we are not able to go
on= we should li.e now to return'@
B9' But he" the dexterous and cle,er guide" is searching in his
ind for soe apt de,ice' (lasE he thin.s" by going bac. these
foolish en will be depri,ed of the possession of the <ewels'
B:' Therefore let e by dint of agic power now produce a
great city adorned with thousands of .otis of buildings and
ebellished by onasteries and par.s'
B;' $et e produce ponds and canals= 4a city5 adorned with
gardens and flowers" pro,ided with walls and gates" and
inhabited by an infinite nuber of en and woen'
BB' (fter creating that city he spea.s to the in this anner:
@&o not fear" and be cheerful= you ha,e reached a ost
excellent city= enter it and do your business" speedily'
0CC' @Be <oyful and at ease= you ha,e reached the liit of the
whole forest'@ It is to gi,e the a tie for repose that he
spea.s these words" and" in fact" they reco,er fro their
weariness'
0C0' (s he percei,es that they ha,e sufficiently reposed" he
collects the and addresses the again: @!oe" hear what I
ha,e to tell you: this city ha,e I produced by agic@'
0C1' @+n seeing you fatigued" I ha,e" lest you should go bac."
ade use of this de,ice= now strain your energy to reach the
Isle'@
0C2' In the sae anner" on.s" I a the guide" the
conductor of thousands of .otis of li,ing beings= in the sae
anner I see creatures toiling and unable to brea. the shell of
the egg of e,ils@'
0C3' Then I reflect on this atter: These beings ha,e en<oyed
repose" ha,e been tran>uillised= now I will reind the of the
isery of all things 4and I say5: @(t the stage of (rhat you shall
reach your ai'@
0C8' (t that tie" when you shall ha,e attained that state" and
when I see all of you ha,e becoe (rhats" then will I call you
all together and explain to you how the law really is'
0C9' It is an artifice of the $eaders" when they" the great Seers"
show three ,ehicles" for there is but one ,ehicle" no second= it
is only to help 4creatures5 that two ,ehicles are spo.en of'
0C:' Therefore I now tell you" on.s: 6ouse to the utost
your lofty energy for the sa.e of the .nowledge of the all-
.nowing= as yet" you ha,e not coe so far as to possess
coplete /ir,Kna'
0C;' But when you shall ha,e attained the .nowledge of the
all-.nowing and the ten powers proper to Ginas" you shall
becoe Buddhas ar.ed by the thirty-two characteristic signs
and ha,e rest for e,er'
0CB' Such is the teaching of the $eaders: in order to gi,e >uiet
they spea. of repose" 4but5 when they see that 4the creatures5
ha,e had a repose" they" .nowing this to be no final resting-
place" initiate the in the .nowledge of the all-.nowing'
!hapter ;
(//+7/!#M#/T +F T%# F7T76# &#STI/A +F T%# FIF#
%7/&6#& M+/KS'
+n hearing fro the $ord that display of s.ilfulness and the
instruction by eans of ysterious speech= on hearing the
announceent of the future destiny of the great &isciples" as
well as the foregoing tale concerning ancient de,otion and the
leadership of the $ord" the ,enerable -Mrna" son of MaitrKyanN"
was filled with wonder and aaDeent" thrilled with pure-
heartedness" a feeling of delight and <oy' %e rose fro his seat"
full of delight and <oy" full of great respect for the law" and
while prostrating hiself before the $ord@s feet" ade within
hiself the following reflection: *onderful" + $ord= wonderful"
+ Sugata= it is an extreely difficult thing that the TathKgatas"
Pc'" perfor" the conforing to this world" coposed of so
any eleents" and preaching the law to all creatures with
any proofs of their s.ilfulness" and s.ilfully releasing the
when attached to this or that' *hat could we do" + $ord" in
such a case? /one but the TathKgata .nows our inclination and
our ancient course' Then" after saluting with his head the $ord@s
feet" -arna went and stood apart" gaDing up to the $ord with
uno,ed eyes and so showing his ,eneration'
(nd the $ord" regarding the ental disposition of the ,enerable
-Mrna" son of MaitrKyani" addressed the entire assebly of
on.s in this strain: Ae on.s" see this disciple" -Mrna" son of
MaitrKyani" who I ha,e designated as the foreost of
preachers in this assebly" praised for his any ,irtues" and
who has applied hiself in ,arious ways to coprehend the
true law' %e is the an to excite" arouse" and stiulate the
four classes of the audience= unwearied in the preaching of the
law= as capable to preach the law as to oblige his fellow-
followers of the course of duty' The TathKgata excepted"
on.s" there is none able to e>ual -Mrna" son of MaitrKyanN"
either essentially or in accessories' /ow" on.s" do you
suppose that he .eeps y true law only? /o" on.s" you ust
not thin. so' For I reeber" on.s" that in the past" in the
ties of the ninety-nine Buddhas" the sae -Mrna .ept the true
law under the astership of those Buddhas' #,en as he is now
with e" so he has" in all periods" been the foreost of the
preachers of the law= has in all periods been a consuate
.nower of Foidness= has in all periods ac>uired the 4four5
distincti,e >ualifications of an (rhat= has in all periods reached
astership in the transcendent wisdo of the Bodhisatt,as' %e
has been a strongly con,inced preacher of the law" exept
fro doubt" and >uite pure' 7nder the astership of those
Buddhas he has during his whole existence obser,ed a spiritual
life" and e,erywhere they tered hi @the &isciple'@ By this
eans he has prooted the interest of innuerable"
incalculable hundred thousands of yriads of .otis of beings"
and brought innuerable and incalculable beings to full
ripeness for supree and perfect enlightenent' In all periods
he has assisted the creatures in the function of a Buddha" and
in all periods he has purified his own Buddha-field" always
stri,ing to bring creatures to ripeness' %e was also" on.s" the
foreost aong the preachers of the law under the se,en
TathKgatas" the first of who is Fipasyin and the se,enth
yself'
(nd as to the Buddhas" on.s" who ha,e in future to appear in
this Bhadra-.alpa" to the nuber of a thousand less four" under
the astership of the also shall this sae -Mrna" son of
MaitrayanN" be the foreost aong the preachers of the law
and the .eeper of the true law' Thus he shall .eep the true law
of innuerable and incalculable $ords and Buddhas in future"
proote the interest of innuerable and incalculable beings"
and bring innuerable and incalculable beings to full ripeness
for supree and perfect enlightenent' !onstantly and
assiduously he shall be instant in purifying his own Buddha-
field and bringing creatures to ripeness' (fter copleting such
a Bodhisatt,a-course" at the end of innuerable" incalculable
Qons" he shall reach supree and perfect enlightenent= he
shall in the world be the TathKgata called &haraprabhKsa" an
(rhat" Pc'" endowed with science and conduct" a Sugata" Pc'
%e shall appear in this ,ery Buddha-field'
Further" on.s" at that tie the Buddha-field spo.en of will
loo. as if fored by thousands of spheres siilar to the sands
of the ri,er Ganges' It will be e,en" li.e the pal of the hand"
consist of se,en precious substances" be without hills" and filled
with high edifices of se,en precious substances' There will be
cars of the gods stationed in the s.y= the gods will behold en"
and en will behold the gods' Moreo,er" on.s" at that tie
that Buddha-field shall be exept fro places of punishent
and fro woan.ind" as all beings shall be born by apparitional
birth' They shall lead a spiritual life" ha,e ideal bodies" be self-
lighting" agical" o,ing in the firaent" strenuous" of good
eory" wise" possessed of gold-coloured bodies" and adorned
with the thirty-two characteristics of a great an' (nd at that
tie" on.s" the beings in that Buddha-field will ha,e two
things to feed upon" ,iD' the delight in the law and the delight
in editation' There will be an iense" incalculable nuber
of hundred thousands of yriads of .otis of Bodhisatt,as= all
endowed with great transcendent wisdo" accoplished in the
4four5 distincti,e >ualifications of an (rhat" able in instructing
creatures' %e 4that Buddha5 will ha,e a nuber of disciples"
beyond all calculation" ighty in agic" powerful" asters in
the editation of the eight eancipations' So iense are the
good >ualities that Buddha-field will be possessed of' (nd that
Qon shall be called 6atnK,abhKsa 4i'e' radiant with ges5" and
that world Su,isuddha 4i'e' ,ery pure5' %is lifetie shall last
iense" incalculable Qons= and after the coplete extinction
of that $ord &haraprabhKsa" the TathKgata" Pc'" his true law
shall last long" and his world shall be full of StMpas ade of
precious substances' Such inconcei,able good >ualities" on.s"
shall the Buddha-field of that $ord be possessed of'
So spo.e the $ord" and thereafter he" the Sugata" the Master"
added the following stanDas:
0' $isten to e" on.s" and hear how y son has achie,ed his
course of duty" and how he" welltrained and s.ilful" has
obser,ed the course of enlightenent'
1' Fiewing these beings to be lowly-disposed and to be startled
at the lofty ,ehicle" the Bodhisatt,as becoe disciples and
exercise -ratye.abuddhaship'
2' By any hundreds of able de,ices they bring nuerous
Bodhisatt,as to full ripeness and declare: *e are but disciples"
indeed" and we are far away fro the highest and supree
enlightenent'
3' It is by learning fro the this course 4of duty5 that .otis of
beings arri,e at full ripeness" who 4at first5" lowly-disposed and
soewhat laDy" in course of tie all becoe Buddhas'
8' They follow a course in ignorance 4thin.ing5: *e" disciples"
are of little use" indeedE In despondency they descend into all
places of existence 4successi,ely5" and 4so5 clear their own
field'
9' They show in their own persons that they are not free fro
affection" hatred" and infatuation= and on percei,ing 4other5
beings clinging to 4heretical5 ,iews" they go so far as to
accoodate thesel,es to those ,iews'
:' By following such a course y nuerous disciples s.ilfully
sa,e creatures= siple people would go ad" if they were
taught the whole course of life 4or story5'
;' -Mrna here" on.s" y disciple" has forerly fulfilled his
course 4of duty5 under thousands of .otis of Buddhas" he has
got possession of this true law by see.ing after Buddha-
.nowledge'
B' (nd at all periods has he been the foreost of the disciples"
learned" a brilliant orator" free fro hesitation= he has" indeed"
always been able to excite to gladness and at all ties ready to
perfor the Buddha-tas.'
0C' %e has always been accoplished in the sublie
transcendent faculties and endowed with the distincti,e
>ualifications of an (rhat= he .new the faculties and range of
4other5 beings" and has always preached the perfectly pure law'
00' By exposing the ost einent of true laws he has brought
thousands of .otis of beings to full ripeness for this supree"
foreost ,ehicle" whilst purifying his own excellent field'
01' In future also he shall li.ewise honour thousands of .otis of
Buddhas" ac>uire .nowledge of the ost einent of good laws"
and clean his own field'
02' (lways free fro tiidity he shall preach the law with
thousands of .otis of able de,ices" and bring any beings to
full ripeness for the .nowledge of the all-.nowing that is free
fro iperfections'
03' (fter ha,ing paid hoage to the !hiefs of en and always
.ept the ost einent of laws" he shall in the world be a
Buddha self-born" widely renowned e,erywhere by the nae of
&haraprabhKsa'
08' (nd his field shall always be ,ery pure and always set off
with se,en precious substances= his Qon shall be 4called5
6atnK,abhKsa" and his world Su,isuddha'
09' That world shall be per,aded with any thousand .otis of
Bodhisatt,as" accoplished asters in the great transcendent
sciences" pure in e,ery respect" and endowed with agical
power'
0:' (t that period the !hief shall also ha,e an asseblage of
thousands of .otis of disciples" endowed with agical power"
adepts at the editation of the 4eight5 eancipations" and
accoplished in the 4four5 distincti,e >ualifications of an (rhat'
0;' (nd all beings in that Buddha-field shall be pure and lead a
spiritual life' Springing into existence by apparitional birth" they
shall all be goldcoloured and display the thirty-two
characteristic signs'
0B' They shall .now no other food but pleasure in the law and
delight in .nowledge' /o woan.ind shall be there" nor fear of
the places of punishents or of disal states'
1C' Such shall be the excellent field of -Mrna" who is possessed
of all good >ualities= it shall abound with all goodly things" a
sall part 4only5 of which has here been entioned'
Then this thought arose in the ind of those twel,e hundred
self-controlled 4(rhats5: *e are struc. with wonder and
aaDeent' 4%ow5 if the TathKgata would predict to us
se,erally our future destiny as the $ord has done to those other
great disciples? (nd the $ord apprehending in his own ind
what was going on in the inds of these great disciples
addressed the ,enerable MahK-Kasyapa: Those twel,e hundred
self-controlled hearers who I a now beholding fro face to
face" to all those twel,e hundred self-controlled hearers"
Kasyapa" I will presently foretell their destiny' (ongst the"
KKsyapa" the on. Kaundinya" a great disciple" shall" after
sixty-two hundred thousand yriads of .otis of Buddhas"
becoe a TathKgata" an (rhat" Pc'" under the nae of
SaantaprabhKsa" endowed with science and conduct" a
Sugata" Pc' Pc'= but of those 4twel,e hundred5" KKsyapa" fi,e
hundred shall becoe TathKgatas of the sae nae'
Thereafter shall all those fi,e hundred great disciples reach
supree and perfect enlightenent" all bearing the nae of
SaantaprabhKsa= ,iD' GayK-KKsyapa" /adN-KKsyapa"
7ru,il,K'-KKsyapa" KKla" KKIodKyin" (niruddha" Kapphina"
Fa..ula" Kunda" S,Kgata" and the rest of the fi,e hundred self-
controlled 4(rhats5'
(nd on that occasion the $ord uttered the following stanDas:
10' The scion of the Kundina faily" y disciple here" shall in
future be a TathKgata" a $ord of the world" after the lapse of an
endless period= he shall educate hundreds of .otis of li,ing
beings'
11' (fter seeing any endless Buddhas" he shall in future" after
the lapse of an endless period" becoe the Gina
SaantaprabhKsa" whose field shall be thoroughly pure'
12' Brilliant" gifted with the powers of a Buddha" with a ,oice
far resounding in all >uarters" waited upon by thousands of
.otis of beinas" he shall preach supree and einent
enlightenent'
13' There shall be ost Dealous Bodhisatt,as" ounted on lofty
aereal cars" and o,ing" editati,e" pure in orals" and
assiduous in doing good'
18' (fter hearing the law fro the highest of en" they shall
in,ariably go to other fields" to salute thousands of Buddhas
and show the great honour'
19' But ere long they shall return to the field of the $eader
called -rabhKsa" the TathKgata' So great shall be the power of
their course 4of duty5'
1:' The easure of the lifetie of that Sugata shall be sixty
thousand Qons" and" after the coplete extinction of that
ighty one" his true law shall reain twice as long in the
world'
1;' (nd the counterfeit of it shall continue three ties as long'
*hen the true law of that holy one shall he exhausted" en
and gods shall be ,exed'
1B' There shall appear a coplete nuber of fi,e hundred
!hiefs" supree aongst en" who shall bear the sae nae
with that Gina" Saantaprabha" and follow one another in
regular succession'
2C' (ll shall ha,e li.e di,isions" agical powers" Buddha-fields"
and hosts 4of followers5' Their true law also shall be the sae
and stand e>ually long'
20' (ll shall ha,e in this world" including the gods" the sae
,oice as Saantaprabha@sa" the highest of en" such as I ha,e
entioned before'
21' Mo,ed by bene,olence and copassion they shall in
succession foretell each other@s destiny" with the words: This is
to be y iediate successor" and he is to coand the
world as I do at present'
22' Thus" KKsyapa" .eep now in ,iew I here these self-
controlled 4(rhats5" no less than fi,e hundred 4in nuber5" as
well as y other disciples" and spea. of this atter to the other
disciples'
+n hearing fro the $ord the announceent of their own future
destiny" the fi,e hundred (rhats" contented" satisfied" in high
spirits and ecstasy" filled with cheerfulness" <oy" and delight"
went up to the place where the $ord was sitting" re,erentially
saluted with their heads his feet" and spo.e thus: *e confess
our fault" + $ord" in ha,ing continually and constantly
persuaded oursel,es that we had arri,ed at final /ir,Kna" as
4persons who are5 dull" inept" ignorant of the rules" For" + $ord"
whereas we should ha,e thoroughly penetrated the .nowledge
of the TathKgatas" we were content with such a trifling degree
of .nowledge'
It is" + $ord" as if soe an ha,ing coe to a friend@s house
got drun. or fell asleep" and that friend bound a priceless ge
within his garent" with the thought: $et this ge be his' (fter
a while" + $ord" that an rises fro his seat and tra,els
further= he goes to soe other country" where he is befallen by
incessant difficulties" and has great trouble to find food and
clothing' By dint of great exertion he is hardly able to obtain a
bit of food" with which 4howe,er5 he is contented and satisfied'
The old friend of that an" + $ord" who bound within the an@s
garent that priceless ge" happens to see hi again and
says: %ow is it" good friend" that thou hast such difficulty in
see.ing food and clothing" while I" in order that thou shouldst
li,e in ease" good friend" ha,e bound within thy garent a
priceless ge" >uite sufficient to fulfil all thy wishes? I ha,e
gi,en thee that ge" y good friend" the ,ery ge I ha,e
bound within thy garent' Still thou art deliberating: *hat has
been bound? by who? for what reason and purpose? It is
soething foolish" y good friend" to be contented" when thou
hast with 4so uch5 difficulty to procure food and clothing' Go"
y good friend" beta.e thyself" with this ge" to soe great
city" exchange the ge for oney" and with that oney do all
that can be done with oney'
In the sae anner" + $ord" has the TathKgata forerly" when
he still followed the course of duty of a Bodhisatt,a" raised in
us also ideas of oniscience" but we" + $ord" did not percei,e"
nor .now it' *e fancied" + $ord" that on the stage of (rhat we
had reached /ir,Kna' *e li,e in difficulty" + $ord" because we
content oursel,es with such a trifling degree of .nowledge' But
as our strong aspiration after the .nowledge of the all-.nowing
has ne,er ceased" the TathKgata teaches us the right: @%a,e no
such idea of /ir,Kna" on.s= there are in your intelligence
roots of goodness which of yore I ha,e fully de,eloped' In this
you ha,e to see an able de,ice of ine that fro the
expressions used by e" in preaching the law" you fancy
/ir,Kna to ta.e place at this oent'@ (nd after ha,ing taught
us the right in such a way" the $ord now predicts our future
destiny to supree and perfect .nowledge'
(nd on that occasion the fi,e hundred self-controlled 4(rhats5"
(gnata-Kaundinya and the rest" uttered the following stanDas:
23' *e are re<oicing and delighted to hear this unsurpassed
word of cofort that we are destined to the highest" supree
enlightenent' %oage be to thee" + $ord of unliited sightE
28' *e confess our fault before thee= we were so childish"
nescient" ignorant that we were fully contented with a sall
part of /ir,Kna" under the astership of the Sugata'
29' This is a case li.e that of a certain an who enters the
house of a friend" which friend" being rich and wealthy" gi,es
hi uch food" both hard and soft'
2:' (fter satiating hi with nourishent" he gi,es hi a <ewel
of great ,alue' %e ties it with a .not within the upper robe and
feels satisfaction at ha,ing gi,en that <ewel'
2;' The other an" unaware of it" goes forth and fro that
place tra,els to another town' There he is befallen with
isfortune and" as a iserable beggar" see.s his food in
affliction'
2B' %e is contented with the pittance he gets by begging
without caring for dainty food= as to that <ewel" he has
forgotten it= he has not the slightest reebrance of its ha,ing
been tied in his upper robe'
3C' 7nder these circustances he is seen by his old friend who
at hoe ga,e hi that <ewel' This friend properly repriands
hi and shows hi the <ewel within his robe'
30' (t this sight the an feels extreely happy' The ,alue of
the <ewel is such that he becoes a ,ery rich an" of great
power" and in possession of all that the fi,e senses can en<oy'
31' In the sae anner" + $ord" we were unaware of our
forer aspiration" 4the aspiration5 laid in us by the TathKgata
hiself in pre,ious existences fro tie ieorial'
32' (nd we were li,ing in this world" + $ord" with dull
understanding and in ignorance" under the astership of the
Sugata= for we were contented with a little of /ir,Kna= we
re>uired nothing higher" nor e,en cared for it'
33' But the Friend of the world has taught us better: @This is no
blessed 6est at all= the full .nowledge of the highest en" that
is blessed 6est" that is supree beatitude'@
38' (fter hearing this sublie" grand" splendid" and atchless
prediction" + $ord" we are greatly elated with <oy" when
thin.ing of the prediction 4we shall ha,e to a.e to each other5
in regular succession'
!hapter B
(//+7/!#M#/T +F T%# F7T76# &#STI/A +F T/(/&("
6(%7$(" (/& T%# T*+ T%+7S(/& M+/KS'
+n that occasion the ,enerable Tnanda ade this reflection:
Should we also recei,e a siilar prediction? Thus thin.ing"
pondering" wishing" he rose fro his seat" prostrated hiself at
the $ord@s feet and uttered the following words' (nd the
,enerable 6Khula also" in who rose the sae thought and the
sae wish as in Tnanda" prostrated hiself at the $ord@s feet"
and uttered these words: @$et it be our turn also" + $ord= let it
be our turn also" + Sugata' The $ord is our father and
procreator" our refuge and protection' For in this world"
including en" gods" and deons" + $ord" we are particularly
distinguished" as people say: These are the $ord@s sons" the
$ord@s attendants= these are the .eepers of the law-treasure of
the $ord' Therefore" $ord" it would see eet" were the $ord
ere long to predict our destiny to supree and perfect
enlightenent'@
Two thousand other on.s" and ore" both such as were still
under training and such as were not" li.ewise rose fro their
seats" put their upper robes upon one shoulder" stretched their
<oined hands towards the $ord and reained gaDing up to hi"
all pre-occupied with the sae thought" ,iD' of this ,ery
Buddha-.nowledge: Should we also recei,e a prediction of our
destiny to supree and perfect enlightenent'
Then the $ord addressed the ,enerable Tnanda in these words:
Thou" Tnanda" shalt in future becoe a TathKgata by the nae
of SKgara,aradharabuddhi,i.rNditKbhigLa" an (rhat" Pc'"
endowed with science and conduct" Pc' (fter ha,ing honoured"
respected" ,enerated" and worshipped sixty-two .otis of
Buddhas" .ept in eory the true law of those Buddhas and
recei,ed this coand" thou shalt arri,e at supree and
perfect enlightenent" and bring to full ripeness for supree"
perfect enlightenent twenty hundred thousand yriads of
.otis of Bodhisatt,as siilar to the sands of twenty Ganges'
(nd thy Buddha-field shall consist of lapis laDuli and be
superabundant' The sphere shall be naed (na,anKita-,aig-
ayanta and the Qon ManogLasabdKbhigargita' The lifetie of
that $ord SKgara,aradharabuddhi,i.riditKbhigLa" the
TathKgata" Pc'" shall easure an iense nuber of Qons"
Qons the ter of which is not to be found by calculation' So
any hundred thousand yriads of .otis of incalculable Qons
shall last the lifetie of that $ord' Twice as long" Tnanda" after
the coplete extinction of that $ord" shall his true law stand"
and twice as long again shall continue its counterfeit' (nd
further" Tnanda" any hundred thousand yriads of .otis of
Buddhas" siilar to the sands of the ri,er Ganges" shall in all
directions of space spea. the praise of that Tathagata
SKgara,aradharabuddhi,i.rNditKbhigLa" the (rhat" Pc'
0' I announce to you" congregated on.s" that Tnanda-
Bhadra" the .eeper of y law" shall in future becoe a Gina"
after ha,ing worshipped sixty .otis of Sugatas'
1' %e shall be widely renowned by the nae of
SKgarabuddhidhKrin (bhigLaprKpta RThese naes ay be
translated by @possessor of an intellect 4unfathoable5 as the
ocean" ha,ing arri,ed at transcendant wisdo'@S" in a beautiful"
thoroughly clear field" 4tered5 (na,anatK FaigayantN 4i' e'
triuphal banner unlowered5'
2' There shall be Bodhisatt,as li.e the sands of the Ganges and
e,en ore" who he shall bring to full ripeness= he shall be a
Gina endowed with great 4agical5 power" whose word shall
widely resound in all >uarters of the world'
3' The duration of his life shall be iense' %e shall always be
benign and erciful to the world' (fter the coplete extinction
of that Gina and ighty saint RTKyinS" his true law shall stand
twice as long'
8' The counterfeit 4shall continue5 twice as long under the rule
of that Gina' Then also shall beings li.e grains of sand of the
Ganges produce in this world what is the cause of Buddha-
enlightenent'
In that assebly were eight thousand Bodhisatt,as who had
newly entered the ,ehicle' To the this thought presented
itself: /e,er before did we ha,e such a sublie prediction to
Bodhisatt,as" far less to disciples' *hat ay be the cause of it?
what the oti,e? The $ord" who apprehended in his ind what
was going on in the inds of those Bodhisatt,as" addressed
the in these words: Aoung en of good faily" I and Tnanda
ha,e in the sae oent" the sae instant concei,ed the idea
of supree and perfect enlightenent in the presence of the
Tathagata &haragahanKbhyudgataraga" the (rhat" Pc' (t that
period" young en of good faily" he 4Tnanda5 constantly and
assiduously applied hiself to great learning" whereas I was
applying yself to strenuous labour' %ence I sooner arri,ed at
supree and perfect enlightenent" whilst Tnanda-Bhadra was
the .eeper of the law-treasure of the $ords Buddhas= that is to
say" young en of good faily" he ade a ,ow to bring
Bodhisatt,as to full de,elopent'
*hen the ,enerable (nanda" heard fro the $ord the
announceent of his own destiny to supree and perfect
enlightenent" when he learned the good >ualities of his
Buddha-field and its di,isions" when he heard of the ,ow he
had ade in the past" he felt pleased" exultant" ra,ished"
<oyous" filled with cheerfulness and delight' (nd at that
<uncture he reebered the true law of any hundred
thousand rnyriads of .otis of Buddhas and his own ,ow of yore'
(nd on that occasion the ,enerable Tnanda uttered the
following stanDas:
9' *onderful" boundless are the Ginas who reind us of the
law preached by the extinct Ginas and ighty saints' /ow I
reeber it as if it had happened to-day or yesterday'
:' 0 a freed fro all doubts= I a ready for enlightenent'
Such is y s.ilfulness" 4as5 I a the ser,itor" and .eep the
true law for the sa.e of enlightenent'
Thereupon the $ord addressed the ,enerable 6Khula-Bhadra in
these words: Thou" 6Khula" shalt be in future a TathKgata of
the nae of Saptaratnapada,i.rKntagKin" an (rhat" Pc'"
endowed with science and conduct" Pc' (fter ha,ing honoured"
respected" ,enerated" worshipped a nuber of TathKgata" Pc'"
e>ual to the atos of ten worlds" thou shalt always be the
eldest son of those $ords Buddhas" <ust as thou art ine at
present' (nd" 6Khula" the easure of the lifetie of that $ord
Saptaratnapada,i.rKntagKin" the TathKgata" Pc'" and the
abundance of all sorts of good >ualities 4belonging to hi5 shall
be exactly the sae as of the $ord
SKgara,aradharabuddhi,i.rNditKbhigLa" the TathKgata" Pc'=
li.ewise shall the di,isions of the Buddha-field and its >ualities
be the sae as those possessed by that $ord' (nd" 6Khula"
thou shalt be the eldest son of that TathKgata
SKgara,aradharabuddhi,i.rNditKbhigLa" the (rhat" Pc'
(fterwards thou shalt arri,e at supree and perfect
enlightenent'
;' 6Khula here" y own eldest son" who was born to e when I
was a prince royal" he" y son" after y reaching
enlightenent" is a great Seer" an heir to the law'
B' The great nuber of .otis of Buddhas which he shall see in
future" is iense' To all these Ginas he shall be a son"
stri,ing after enlightenent'
0C' 7n.nown is this course 4of duty5 to 6Khula" but I .now his
4forer5 ,ow' %e glorifies the Friend of the world 4by saying5: I
a" forsooth" the TathKgata@s son'
00' Innuerable yriads of .otis of good >ualities" the
easure of which is ne,er to be found" appertain to this
6Khula" y son= for it has been said: %e exists by reason of
enlightenent'
The $ord now again regarded those two thousand disciples"
both such as were still under training and such as were not"
who were loo.ing up to hi with serene" ild" placid inds'
(nd the $ord then addressed the ,enerable Tnanda : Seest
thou" Tnanda" these two thousand disciples" both such as are
still under training and such as are not? I do" $ord= I do"
Sugata'@ The $ord proceeded: (ll these two thousand on.s"
Tnanda" shall siultaneously accoplish the course of
Bodhisatt,as" and after honouring" respecting" ,enerating"
worshipping Buddhas as nuerous as the atos of fifty worlds"
and after ac>uiring the true law" they shall" in their last bodily
existence" attain supree and perfect enlightenent at the
sae tie" the sae oent" the sae instant" the sae
<uncture in all directions of space" in different worlds" each in
his own Buddha-field' They shall becoe TathKgatas" (rhats"
Pc'" by the nae of 6atna.eturKgas' Their lifetie shall last a
coplete Qon' The di,ision and good >ualities of their Buddha-
fields shall be e>ual= e>ual also shall be the nuber of the
congregation of their disciples and Bodhisatt,as= e>ual also
shall be their coplete extinction" and their true law shall
continue an e>ual tie'
(nd on that occasion the $ord uttered the following stanDas:
01' These two thousand disciples" Tnanda" who here are
standing before e" to the" the sages" I now predict that in
future they shall becoe TathKgatas"
02' (fter ha,ing paid einent worship to the Buddhas" by
eans of infinite coparisons and exaples" they shall" when
standing in their last bodily existence" reach y extree
enlightenent'
03' They shall all" under the sae nae" in e,ery direction" at
the sae oent and instant" and sitting at the foot of the
ost exalted tree" becoe Buddhas" after they shall ha,e
reached the .nowledge'
08' (ll shall bear the sae nae of Ketus of the 6atna" by
which they shall be widely faed in this world' Their excellent
fields shall be e>ual" and e>ual the congregation of disciples
and Bodhisatt,as'
09' Strong in agic power" they shall all siultaneously" in
e,ery direction of space" re,eal the law in this world and all at
once becoe extinct= their true law shall last e>ually long'
(nd the disciples" both such as were still under training and
such as were not" on hearing fro the $ord" face to face" the
prediction concerning each of the" were pleased" exultant"
ra,ished" <oyous" filled with cheerfulness and delight" and
addressed the $ord with the following stanDas:
0:' *e are satisfied" + $ight of the world" to hear this
prediction= we are pleased" + TathKgata" as if sprin.led with
nectar'
0;' *e ha,e no doubt" no uncertainty that we shall becoe
supree aongst en= to-day we ha,e obtained felicity"
because we ha,e heard that prediction'
!hapter 0C
T%# -6#(!%#6'
The $ord then addressed the eighty thousand Bodhisatt,as
Mahasatt,as by turning to BhaishagyarKga as their
representati,e' Seest thou" BhaishagyarKga" in this assebly
the any gods" /Kgas" goblins" Gandhar,as" deons" Garudas"
Kinnaras" great serpents" en" and beings not huan" on.s"
nuns" ale and feale lay de,otees" ,otaries of the ,ehicle of
disciples" ,otaries of the ,ehicle of -ratye.abuddhas" and those
of the ,ehicle of Bodhisatt,as" who ha,e heard this
&haraparyKya fro the outh of the TathKgata? @I do" $ord= I
do" Sugata'@ The $ord proceeded: *ell" BhaishagyarKga" all
those Bodhisatt,as MahKsatt,as who in this assebly ha,e
heard" were it but a single stanDa" a single ,erse 4or word5" or
who e,en by a single rising thought ha,e <oyfully accepted this
SMtra" to all of the" BhaishagyarKga" aong the four classes
of y audience I predict their destiny to supree and perfect
enlightenent' (nd all whosoe,er" BhaishagyarKga" who" after
the coplete extinction of the TathKgata" shall hear this
&haraparyKya and after hearing" were it but a single stanDa"
<oyfully accept it" e,en with a single rising thought" to those
also" BhaishagyarKga" be they young en or young ladies of
good faily" I predict their destiny to supree and perfect
enlightenent' Those young en or ladies of good faily"
BhaishagyarKga" shall be worshippers of any hundred
thousand yriads of .otis of Buddhas' Those young en or
ladies of good faily" BhaishagyarKga" shall ha,e ade a ,ow
under hundred thousands of yriads of .otis of Buddhas' They
ust be considered as being reborn aongst the people of
Gabud,Npa" out of copassion to all creatures' Those who
shall ta.e" read" a.e .nown" recite" copy" and after copying
always .eep in eory and fro tie to tie regard were it
but a single stanDa of this &haraparyKya= who by that boo.
shall feel ,eneration for the TathKgatas" treat the with the
respect due to Masters" honour" re,ere" worship the= who
shall worship that boo. with flowers" incense" perfued
garlands" ointent" powder" clothes" ubrellas" flags" banners"
usic" Pc'" and with acts of re,erence such as bowing and
<oining hands= in short" BhaishagyarKga" any young en or
young ladies of good faily who shall .eep or <oyfully accept
were it but a single stanDa of this &haraparyKya" to all of
the" BhaishagyarKga" I predict their being destined to
supree and perfect enlightenent'
Should soe an or woan" BhaishagyarKga" happen to as.:
%ow now ha,e those creatures to be who in future are to
becoe TathKgatas" (rhats" Pc'? then that an or woan
should be referred to the exaple of that young an or young
lady of good faily' @*hoe,er is able to .eep" recite" or teach"
were it but a single stanDa of four lines" and whoe,er shows
respect for this &haraparyKya" that young an or young lady
of good faily shall in future becoe@ a TathKgata" Pc'= be
persuaded of it'@ For" BhaishagyarKga" such a young an or
young lady of good faily ust be considered to be a
TathKgata" and by the whole world" including the gods" honour
should be done to such a TathKgata who .eeps were it but a
single stanDa of this &haraparyKya" and far ore" of course"
to one who grasps" .eeps" coprehends" a.es .nown" copies"
and after copying always retains in his eory this
&haraparyKya entirely and copletely" and who honours that
boo. with flowers" incense" perfued garlands" ointent"
powder" clothes" ubrellas" flags" banners" usic" <oined
hands" re,erential bows and salutations' Such a young an or
young lady of good faily" BhaishagyarKga" ust be held to be
accoplished in supree and perfect enlightenent= ust be
held to be the li.e of a TathKgata" who out of copassion and
for the benefit of the world" by ,irtue of a forer ,ow" a.es
his appearance here in Gabud,Npa" in order to a.e this
&haraparyKya generally .nown' *hosoe,er" after lea,ing his
own lofty conception of the law and the lofty Buddha-field
occupied by hi" in order to a.e generally .nown this
&haraparyKya" after y coplete /ir,Kna" ay be deeed to
ha,e appeared in the predicaent of a TathKgata" such a one"
BhaishagyarKga" be it a young an or a young lady of good
faily" ust be held to perfor the function of the TathKgata"
to be a deputy of the TathKgata' (s such" BhaishagyarKga"
should be ac.nowledged the young an or the young lady of
good faily" who counicates this &haraparyKya" after the
coplete /ir,Kna of the TathKgata" were it but in secret or by
stealth or to one single creature that he counicated or told
it'
(gain" BhaishagyarKga" if soe creature ,icious" wic.ed" and
cruel-inded should in the 4current5 (ge spea. soething
in<urious in the face of the TathKgata" and if soe should utter
a single harsh word" founded or unfounded" to those
irreproachable preachers of the law and .eepers of this
SMtrKnta" whether lay de,otees or clergyen" I declare that the
latter sin is the gra,er' For" BhaishagyarKga" such a young an
or young lady of good faily ust be held to be adorned with
the apparel of the TathKgata' %e carries the TathKgata on his
shoulder" BhaishagyarKga" who after ha,ing copied this
&haraparyKya and ade a ,olue of it" carries it on his
shoulder' Such a one" where,er he goes" ust be saluted by all
beings with <oined hands" ust be honoured" respected"
worshipped" ,enerated" re,ered by gods and en with flowers"
incense" perfued garlands" ointent" powder" clothes"
ubrellas" flags" banners" usical instruents" with food" soft
and hard" with nourishent and drin." with ,ehicles" with
heaps of choice and gorgeous <ewels' That preacher of the law
ust be honoured by heaps of gorgeous <ewels being presented
to that preacher of the law' For it ay be that by his
expounding this &haraparyKya" were it only once"
innuerable" incalculable beings who hear it shall soon becoe
accoplished in supree and perfect enlightenent'
(nd on that occasion the $ord uttered the following stanDas:
0' %e who wishes to be established in Buddhahood and aspires
to the .nowledge of the Self-born ust honour those who .eep
this doctrine'
1' (nd he who is desirous of oniscience and thin.s: %ow shall
I soonest reach it? ust try to .now this SMtra by heart" or at
least honour one who .nows it'
2' %e has been sent by the $ord of the world to con,ert 4or
catechise5 en" he who out of copassion for an.ind recites
this SMtra'
3' (fter gi,ing up a good position" that great an has coe
hither" he who out of copassion for an.ind .eeps this SMtra
4in eory5'
8' It is by force of his position" that in the last ties he is seen
preaching this unsurpassed SMtra'
9' That preacher of the law ust be honoured with di,ine and
huan flowers and all sorts of perfues= be dec.ed with di,ine
cloth and strewed with <ewels'
:' +ne should always re,erentially salute hi with <oined
hands" as if he were the !hief of Ginas or the Self-born" he who
in these ost dreadful" last days .eeps this SMtra of the #xtinct
4Buddha5'
;' +ne should gi,e food" hard and soft" nourishent and drin."
lodging in a con,ent" .otis of robes to honour the son of Gina"
when he has propounded" be it but once" this SMtra'
B' %e perfors the tas. of the TathKgatas and has been sent
by e to the world of en" he who in the last days shall copy"
.eep" or hear this SMtra'
0C' The an who in wic.edness of heart or with frowning brow
should at any tie of a whole Qon utter soething in<urious in
y presence" coits a great sin'
00' But one who re,iles and abuses those guardians of this
SMtrKnta" when they are expounding this SMtra" I say that he
coits a still greater sin'
01' The an who" stri,ing for superior enlightenent" shall in a
coplete Qon praise e in y face with <oined hands" with
any yriads of .otis of stanDas"
02' Shall thence deri,e a great erit" since he has glorified e
in gladness of heart' But a still greater erit shall he ac>uire
who pronounces the praise of those 4preachers5'
03' +ne who shall during eighteen thousand .otis of Qons pay
worship to those ob<ects of ,eneration" with words" ,isible
things" fla,ours" with di,ine scents and di,ine .inds of touch"
08' If such a one" by his paying that worship to the ob<ects of
,eneration during eighteen thousand .otis of Qons" happens to
hear this SMtra" were it only once" he shall obtain an aaDingly
great ad,antage'
I announce to thee" BhaishagyarKga" I declare to thee" that
any are the &haraparyKyas which I ha,e propounded" a
propounding" and shall propound' (nd aong all those
&haraparyKyas" BhaishagyarKga" it is this which is apt to
eet with no acceptance with e,erybody" to find no belief with
e,erybody' This" indeed" BhaishagyarKga" is the transcendent
spiritual esoteric lore of the law" preser,ed by the power of the
TathKgatas" but ne,er di,ulged= it is an article 4of creed5 not
yet ade .nown' By the a<ority of people" BhaishagyarKga"
this &haraparyKya is re<ected during the lifetie of the
TathKgata= in far higher degree such will be the case after his
coplete extinction'
/e,ertheless" BhaishagyarKga" one has to consider those young
en or young ladies of good faily to be in,ested with the
robes of the TathKgata= to be regarded and blessed by the
TathKgatas li,ing in other worlds" that they shall ha,e the force
of indi,idual persuasion" the force that is rooted in ,irtue" and
the force of a pious ,ow' They shall dwell apart in the con,ents
of the TathKgata" BhaishagyarKga" and shall ha,e their heads
stro.ed by the hand of the TathKgata" those young en and
young ladies of good faily" who after the coplete extinction
of the TathKgata shall belie,e" read" write" honour this
&haraparyKya and recite it to others'
(gain" BhaishagyarKga" on any spot of the earth where this
&haraparyKya is expounded" preached" written" studied" or
recited in chorus" on that spot" BhaishagyarKga" one should
build a TathKgata-shrine" agnificent" consisting of precious
substances" high" and spacious= but it is not necessary to
depose in it relics of the TathKgata' For the body of the
TathKgata is" so to say" collecti,ely deposited there' (ny spot of
the earth where this &haraparyKya is expounded or taught or
recited or rehearsed in chorus or written or .ept in a ,olue"
ust be honoured" respected" re,ered" worshipped as if it were
a StMpa" with all sorts of flowers" incense" perfues" garlands"
ointent" powder" clothes" ubrellas" flags" banners" triuphal
streaers" with all .inds of song" usic" dancing" usical
instruents" castanets" and shouts in chorus' (nd those"
BhaishagyarKga" who approach a TathKgata-shrine to salute or
see it" ust be held to be near supree and perfect
enlightenent' For" BhaishagyarKga" there are any layen as
well as priests who obser,e the course of a Bodhisatt,a
without" howe,er" coing so far as to see" hear" write or
worship this &haraparyKya' So long as they do not hear this
&haraparyKya" they are not yet proficient in the course of a
Bodhisatt,a' But those who hear this &haraparyKya and
thereupon accept" penetrate" understand" coprehend it" are
at the tie near supree" perfect enlightenent" so to say"
iediately near it'
It is a case" BhaishagyarKga" siilar to that of a certain an"
who in need and in >uest of water" in order to get water"
causes a well to be dug in an and tract of land' So long as he
sees that the sand being dug out is dry and white" he thin.s:
the water is still far off' (fter soe tie he sees that the sand
being dug out is oist" ixed with water" uddy" with tric.ling
drops" and that the wor.ing en who are engaged in digging
the well are bespattered with ire and ud' +n seeing that
foreto.en" BhaishagyarKga" the an will be con,inced and
certain that water is near' In the sae anner"
BhaishagyarKga" will these Bodhisatt,as MahKsatt,as be far
away fro supree and perfect enlightenent so long as they
do not hear" nor catch" nor penetrate" nor fatho" nor ind
this &haraparyKya' But when the Bodhisatt,as Mahasatt,as
shall hear" catch" penetrate" study" and ind this
&haraparyKya" then" BhaishagyarKga" they will be" so to say"
iediately near supree" perfect enlightenent' Fro this
&haraparyKya" BhaishagyarKga" will accrue to creatures
supree and perfect enlightenent' For this &haraparyKya
contains an explanation of the highest ystery" the secret
article of the law which the TathKgatas" Pc'" ha,e re,ealed for
the perfecting of the Bodhisatt,as MahKsatt,as' (ny
Bodhisatt,a" BhaishagyarKga" who is startled" feels anxiety"
gets frightened at this &haraparyKya" ay be held"
BhaishagyarKga" to ha,e 4but5 newly entered the ,ehicle' If"
howe,er" a ,otary of the ,ehicle of the disciples is startled"
feels anxiety" gets frightened at this &haraparyKya" such a
person" de,oted to the ,ehicle of the disciples" BhaishagyarKga"
ay be deeed a conceited an'
(ny Bodhisatt,a MahKsatt,a" BhaishagyarKga" who after the
coplete extinction of the TathKgata" in the last ties" the last
period shall set forth this &haraparyKya to the four classes of
hearers" should do so" Bhaishagyariga" after ha,ing entered the
abode of the TathKgata" after ha,ing put on the robe of the
TathKgata" and occupied the pulpit of the TathKgata' (nd what
is the abode of the TathKgata" BhaishagyarKga? It is the
abiding in charity 4or .indness5 to all beings= that is the abode
of the TathKgata" BhaishagyarKga" which the young an of
good faily has to enter' (nd what is the robe of the
TathKgata" BhaishagyarKga? It is the apparel of sublie
forbearance= that is the robe of the TathKgata" BhaishagyarKga"
which the young an of good faily has to put on' *hat is the
pulpit of the TathKgata" BhaishagyarKga? It is the entering into
the ,oidness 4or coplete abstraction5 of all laws 4or things5=
that is the pulpit" BhaishagyarKga" on which the young an of
good faily has to sit in order to set forth this &haraparyKya
to the four classes of hearers' ( Bodhisatt,a ought to propound
this &haraparyKya with unshrin.ing ind" before the face of
the congregated Bodhisatt,as" the four classes of hearers" who
are stri,ing for the ,ehicle of Bodhisatt,as" and I" staying in
another world" BhaishagyarKga" will by eans of fictious
creatures a.e the inds of the whole congregation fa,ourably
disposed to that young an of good faily" and I will send
fictious on.s" nuns" ale and feale lay de,otees in order to
hear the seron of the preacher" who are unable to gainsay or
contradict hi' If afterwards he shall ha,e retired to the forest"
I will send thither any gods" /Kgas" goblins" Gandhar,as"
deons" Garudas" Kinnaras" and great serpents to hear hi
preach" while I" staying in another world" BhaishagyarKga" will
show y face to that young an of good faily" and the words
and syllables of this &haraparyKya which he happens to ha,e
forgotten will I again suggest to hi when he repeats his
lesson'
(nd on that occasion the $ord uttered the following stanDas:
09' $et one listen to this exalted SMtra" a,oiding all
distractedness= for rare is the occasion 4gi,en5 for hearing it"
and rare also the belief in it'
0:' It is a case siilar to that of a certain an who in want of
water goes to dig a well in an arid tract of land" and sees how
again and again only dry sand is being dug up'
0;' +n seeing which he thin.s: the water is far off= a to.en of
its being far off is the dry white sand which appears in digging'
0B' But when he 4afterwards5 sees again and again the sand
oist and sooth" he gets the con,iction that water cannot be
,ery far off'
1C' So" too" are those en far fro Buddha-.nowledge who
ha,e not heard this SMtra and ha,e failed to repeatedly
editate on it'
10' But those who ha,e heard and oft editated on this
profound .ing aongst SMtras" this authoritati,e boo. for
disciples"
11' (re wise and near Buddha-.nowledge" e,en as fro the
oisture of sand ay be inferred that water is near'
12' (fter entering the abode of the Gina" putting on his robe
and sitting down on y seat" the preacher should" undaunted"
expound this SMtra'
13' The strength of charity 4or .indness5 is y abode= the
apparel of forbearence is y robe= and ,oidness 4or coplete
abstraction5 is y seat= let 4the preacher5 ta.e his stand on
this and preach'
18' *here clods" stic.s" pi.es" or abusi,e words and threats fall
to the lot of the preacher" let hi be patient" thin.ing of e'
19' My body has existed entire in thousands of .otis of regions=
during a nuber of .otis of'Qons beyond coprehension I
teach the law to creatures'
1:' To that courageous an who shall proclai this SMtra after
y coplete extinction I will also send any creations'
1;' Mon.s" nuns" lay de,otees" ale and feale" will honour
hi as well as the classes of the audience'
1B' (nd should there be soe to attac. hi with clods" stic.s"
in<urious words" threats" taunts" then the creations shall defend
hi'
2C' (nd when he shall stay alone" engaged in study" in a lonely
place" in the forest or the hills"
20' Then will I show hi y luinous body and enable hi to
reeber the lesson he forgot'
21' *hile he is li,ing lonely in the wilderness" I will send hi
gods and goblins in great nuber to .eep hi copany'
22' Such are the ad,antages he is to en<oy= whether he is
preaching to the four classes" or li,ing" a solitary" in ountain
ca,erns and studying his lesson" he will see e'
23' %is readiness of speech .nows no ipedient= he
understands the anifold re>uisites of exegesis= he satisfies
thousands of .otis of beings because he is" so to say" inspired
4or blessed5 by the Buddha'
28' (nd the creatures who are entrusted to his care shall ,ery
soon all becoe Bodhisatt,as" and by culti,ating his intiacy
they shall behold Buddhas as nuerous as the sands of the
Ganges'
!hapter 00
(--(6ITI+/ +F ( STU-('
Then there arose a StMpa" consisting of se,en precious
substances" fro the place of the earth opposite the $ord" the
assebly being in the iddle" a StMpa fi,e hundred yoganas in
height and proportionate in circuference' (fter its rising" the
StMpa" a eteoric phenoenon" stood in the s.y spar.ling"
beautiful" nicely decorated with fi,e thousand successi,e
terraces of flowers" adorned with any thousands of arches"
ebellished by thousands of banners and triuphal streaers"
hung with thousands of <ewel-garlands and with hourplates and
bells" and eitting the scent of Janthochyus and sandal"
which scent filled this whole world' Its row of ubrellas rose so
far on high as to touch the abodes of the four guardians of the
horiDon and the gods' It consisted of se,en precious
substances" ,iD' gold" sil,er" lapis laDuli" MusKragal,a" eerald"
red coral" and Kar.etana-stone' This StMpa of precious
substances once fored" the gods of paradise strewed and
co,ered it with MandKra,a and great MandKra flowers' (nd
fro that StMpa of precious substances there issued this ,oice:
#xcellent" excellent" $ord SK.yauniE thou hast well expounded
this &haraparyKya of the $otus of the True $aw' So it is" $ord=
so it is" Sugata'
(t the sight of that great StMpa of precious substances" that
eteoric phenoenon in the s.y" the four classes of hearers
were filled with gladness delight" satisfaction and <oy' Instantly
they rose fro their seats" stretched out their <oined hands"
and reained standing in that position' Then the Bodhisatt,a
MahKsatt,a MahKpratibhKna" percei,ing the world" including
gods" en" and deons" filled with curiosity" said to the $ord:
+ $ord" what is the cause" what is the reason of so agnificent
a StMpa of precious substances appearing in the world? *ho is
it" + $ord" who causes that sound to go out fro the
agnificent StMpa of precious substances? Thus as.ed" the
$ord spa.e to MahapratibhKna" the Bodhisatt,a MahKsatt,a" as
follows: In this great StMpa of precious substances"
MahKpratibh@ana" the proper body of the TathKgata is contained
condensed= his is the StMpa= it is he who causes this sound to
go out'
In the point of space below" MahKpratibhana" there are
innuerable thousands of worlds' Further on is the world called
6atna,isuddha" there is the TathKgata naed -rabhMtaratna"
the (rhat" Pc' This $ord of yore ade this ,ow: Forerly" when
following the course of a Bodhisatt,a" I ha,e not arri,ed at
supree" perfect enlightenent before I had heard this
&haraparyKya of the $otus of the True $aw" ser,ing for the
instruction of Bodhisatt,as' But fro the oent that I had
heard this &haraparyKya of the $otus of the True $aw" I ha,e
becoe fully ripe for supree" perfect enlightenent' /ow"
MahapratibhKna" that $ord -rabhMtaratna" the TathKgata" Pc'"
at the <uncture of tie when his coplete extinction was to
ta.e place" announced in presence of the world" including the
gods: (fter y coplete extinction" on.s" one StMpa ust be
ade of precious substances of this frae 4or for5 of the
proper body of the TathKgata= the other StMpas" again" should
be ade in dedication 4or in reference5 to e' Thereupon"
MahapratibhKna" the $ord -rabhMtaratna" the TathKgata" Pc'"
pronounced this blessing: $et y StMpas here" this StMpa of y
proper bodily frae 4or for5" arise where,er in any Buddha-
field in the ten directions of space" in all worlds" the
&haraparyKya of the $otus of the True $aw is propounded"
and let it stand in the s.y abo,e the assebled congregation
when this &haraparyKya of the $otus of the True $aw is being
preached by soe $ord Buddha or another" and let this StMpa
of the frae 4or for5 of y proper body gi,e a shout of
applause to those Buddhas while preaching this
&haraparyKya of the $otus of the True $aw' It is that StMpa"
MahKpratibhana" of the relics of the $ord -rabhMtaratna" the
TathKgata" Pc'" which" while I was preaching this
&haraparyKya of the $otus of the True $aw in this Saha-
world" arose abo,e this assebled congregation and" standing
as a eteor in the s.y" ga,e its applause'
Then said MahKpratibhKna" the Bodhisatt,a MahKsatt,a" to the
$ord: Show us" + $ord" through thy power the frae of the
afore-entioned TathKgata' *hereon the $ord spa.e to the
Bodhisatt,a MahKsatt,a MahKpratibhKna as follows: This $ord
-rabhMtaratna" MahKpratibhana" has ade a gra,e and pious
,ow' That ,ow consisted in this: *hen the $ords" the Buddhas"
being in other Buddha-fields" shall preach this &haraparyKya
of the $otus of the True $aw" then let this StMpa of the frae of
y proper body be near the TathKgata to hear fro hi this
&haraparyKya of the $otus of the True $aw' (nd when those
$ords" those Buddhas wish to unco,er the frae of y proper
body and show it to the four classes of hearers" let then the
TathKgata-fraes" ade by the TathKgatas in all >uarters" in
different Buddha-fields" fro their own proper body" and
preaching the law to creatures" under different naes in
se,eral Buddha-fields" let all those TathKgata-fraes" ade
fro the proper body" united together" along with this StMpa
containing the frae of y own body" be opened and shown to
the four classes of hearers' Therefore" MahKpratibhKna" ha,e I
ade any TathKgata-fraes which in all >uarters" in se,eral
Buddha-fields in thousands of worlds" preach the law to
creatures' (ll those ought to be brought hither'
Thereupon the Bodhisatt,a MahKsatt,a Mah(pratibhKna said to
the $ord: Then" + $ord" shall we re,erentially salute all those
bodily eanations of the TathKgata and created by the
TathKgata'
(nd instantly the $ord darted fro the circle of hair on his brow
a ray" which was no sooner darted than the $ords" the Buddhas
stationed in the east in fifty hundred thousand yriads of .otis
of worlds" e>ual to the sands of the ri,er Ganges" becae all
,isible" and the Buddha-fields there" consisting of crystal"
becae ,isible" ,ariegated with <ewel trees" decorated with
strings of fine cloth" replete with any hundred thousands of
Bodhisatt,as" co,ered with canopies" dec.ed with a networ. of
se,en precious substances and gold' (nd in those fields
appeared the $ords" the Buddhas" teaching with sweet and
gentle ,oice the law to creatures= and those Buddha-fields
seeed replete with hundred thousands of Bodhisatt,as' So"
too" it was in the south-east= so in the south= so in the south-
west= so in the west= so in the north-west= so in the north= so
in the north-east= so in the nadir= so in the Denith= so in the ten
directions of space= in each direction were to be seen any
hundred thousand yriads of .otis of Buddha-fields" siilar to
the sands of the ri,er Ganges" in any worlds siilar to the
sands of the ri,er Ganges" $ords Buddhas in any hundred
thousand yriads of .otis of Buddha-fields'
Those TathKgatas" Pc'" in the ten directions of space then
addressed each his own troop of Bodhisatt,as: *e shall ha,e to
go" young en of good faily" to the Saha-world near the $ord
SK.yauni" the TathKgata" Pc'" to hubly salute the StMpa of
the relics of -rabhMtaratna" the TathKgata" Pc' Thereupon those
$ords" those Buddhas resorted with their own satellites" each
with one or two" to this Saha-world' (t that period this all-
ebracing world was adorned with <ewel trees= it consisted of
lapis laDuli" was co,ered with a networ. of se,en precious
substances and gold" so.ing with the odorous incense of
agnificent <ewels" e,erywhere strewn with MandKra,a and
great MandKra,a flowers" decorated with a networ. of little
bells" showing a chec.er board di,ided by gold threads into
eight copartents" de,oid of ,illages" towns" boroughs"
pro,inces" .ingdos" and royal capitals" without KKla-
ountain" without the ountains Mu.ilinda and great
Mu.ilinda" without a ount Sueru" without a Ka.ra,Kla 4i' e'
horiDon5 and great Ka.ra,Kla 4i' e' extended horiDon5" without
other principal ountains" without great oceans" without ri,ers
and great ri,ers" without bodies of gods" en" and deons"
without hells" without brute creation" without a .ingdo of
Aaa' For it ust be understood that at that period all beings
in any of the six states of existence in this world had been
reo,ed to other worlds" with the exception of those who were
assebled at that congregation' Then it was that those $ords"
those Buddhas" attended by one or two satellites" arri,ed at
this Saha-world and went one after the other to occupy their
place close to the foot of a <ewel tree' #ach of the <ewel trees
was fi,e hundred yoganas in height" had boughs" lea,es"
foliage" and circuference in proportion" and was pro,ided with
blossos and fruits' (t the foot of each <ewel tree stood
prepared a throne" fi,e yoganas in height" and adorned with
agnificent <ewels' #ach TathKgata went to occupy his throne
and sat on it cross-legged' (nd so all the TathKgatas of the
whole sphere sat cross-legged at the foot of the <ewel trees'
(t that oent the whole sphere was replete with TathKgatas"
but the beings produced fro the proper body of the $ord
SK.yauni had not yet arri,ed" not e,en fro a single point of
the horiDon' Then the $ord SK.yauni" the TathKgata" Pc'"
proceeded to a.e roo for those TathKgata-fraes that were
arri,ing one after the other' +n e,ery side in the eight
directions of space 4appeared5 twenty hundred thousand
yriads of .otis of Buddha-fields of lapis laDuli" dec.ed with a
networ. of se,en precious substances and gold" decorated with
a fringe of little bells" strewn with MandKra,a and great
MandKra,a flowers" co,ered with hea,enly awnings" hung with
wreaths of hea,enly flowers" so.ing with hea,enly odorous
incense' (ll those twenty hundred thousand yriads of .otis of
Buddha-fields were without ,illages" towns" boroughs" Pc'=
without KKla-ountain" Pc'= without great oceans" Pc'= without
bodies of gods" Pc' (ll those Buddha-fields were so arranged by
hi as to for one Buddha-field" one soil" e,en" lo,ely" set off
with trees of se,en precious substances" trees fi,e hundred
yoganas in height and circuference" pro,ided with boughs"
flowers" and fruits in proportion' (t the foot of each tree stood
prepared a throne" fi,e yoganas in height and width" consisting
of celestial ges" glittering and beautiful' The TathKgatas
arri,ing one after the other occupied the throne near the foot of
each tree" and sat cross-legged' In li.e anner the TathKgata
SK.yauni prepared twenty hundred thousand yriads of .otis
of other worlds" in e,ery direction of space" in order to gi,e
roo to the TathKgatas who were arri,ing one after the other'
Those twenty hundred thousand yriads of .otis of worlds in
e,ery direction of space were li.ewise so ade by hi as to be
without ,illages" towns" Pc' Ras abo,eS' They were without
bodies of gods" Pc' Ras abo,eS= all those beings had been
reo,ed to other worlds' These Buddha-fields also were of
lapis laDuli" Pc' Ras abo,eS' (ll those <ewel trees easured fi,e
hundred yoganas" and near the were thrones" artificially
ade and easuring fi,e yoganas' Then those TathKgatas sat
down cross-legged" each on a throne at the foot of a <ewel tree'
(t that oent the TathKgatas produced by the $ord
SK.yauni" who in the east were preaching the law to
creatures in hundred thousands of yriads of .otis of Buddha-
fields" siilar to the sands of the ri,er Ganges" all arri,ed fro
the ten points of space and sat down in the eight >uarters'
Thereupon thirty .otis of worlds in each direction were occupied
by those TathKgatas fro all the eight >uarters' Then" seated
on their thrones" those TathKgatas deputed their satellites into
the presence of the $ord SK.yauni" and after gi,ing the
bags with <ewel flowers en<oined the thus: Go" young en of
good faily" to the Gridhra.tila ountain" where the $ord
SK.yauni" the TathKgata" Pc'" is= salute hi re,erentially and
as." in our nae" after the state of health" well-being"
lustiness" and cofort both of hiself and the crowd of
Bodhisatt,as and disciples' Strew hi with this heap of <ewels
and spea. thus: *ould the $ord TathKgata deign to open this
great StMpa of <ewels? It was in this anner that all those
TathKgatas deputed their satellites'
(nd when the $ord SK.yauni" the TathKgata" percei,ed that
his creations" none wanting" had arri,ed= percei,ed that they
were se,erally seated on their thrones" and percei,ed that the
satellites of those TathKgatas" Pc'" were present" he" in
consideration of the wish expressed by those TathKgatas" Pc'"
rose fro his seat and stood in the s.y" as a eteor' (nd all
the four classes of the assebly rose fro their seats"
stretched out their <oined hands" and stood gaDing up to the
face of the $ord' The $ord then" with the right fore-finger"
unloc.ed the iddle of the great StMpa of <ewels" which showed
li.e a eteor" and so se,ered the two parts' #,en as the
double doors of a great city gate separate when the bolt is
reo,ed" so the $ord opened the great StMpa" which showed
li.e a eteor" by unloc.ing it in the iddle with the right fore-
finger' The great StMpa of <ewels had no sooner been opened
than the $ord -rabhMtaratna" the TathKgata" Pc'" was seen
sitting cross-legged on his throne" with eaciated libs and
faint body" as if absorbed in abstract editation" and he
pronounced these words: #xcellent" excellent" $ord SK.yauni=
thou hast well expounded this &haraparyKya of the $otus of
the True $aw' I repeat" thou hast well expounded this
&haraparyKya of the $otus of the True $aw" $ord SK.yauni"
to the 4four5 classes of the assebly' I yself" $ord" ha,e
coe hither to hear the &haraparyKya of the $otus of the
True $aw'
/ow the four classes of the assebly" on percei,ing the $ord
-rabhMtaratna" the TathKgata" Pc'" who had been extinct for
any hundred thousand yriads of .otis of Qons" spea.ing in
this way" were filled with wonder and aaDeent' Instantly
they co,ered the $ord -rabhataratna" the TathKgata" Pc'" and
the $ord SK.yauni" the TathKgata" Pc'" with heaps of di,ine
and huan flowers' (nd then the $ord -rabhMtaratna" the
TathKgata" Pc'" ceded to the $ord SK.yauni" the TathKgata"
Pc'" the half of the seat on that ,ery throne within that sae
great StMpa of <ewels and said: $et the $ord SK.yauni" the
TathKgata" Pc'" sit down here' *hereon the $ord SK.yauni"
the TathKgata" Pc'" sat down upon that half-seat together with
the other TathKgata" so that both TathKgatas were seen as
eteors in the s.y" sitting on the throne in the iddle of the
great StMpa of <ewels'
(nd in the inds of those four classes of the assebly rose this
thought: *e are far off fro the two TathKgatas= therefore let
us also" through the power of the TathKgata" rise up to the s.y'
(s the $ord apprehended in his ind what was going on in the
inds of those four classes of the assebly" he instantly" by
agic power" established the four classes as eteors in the
s.y' Thereupon the $ord SK.yauni" the TathKgata" addressed
the four classes: *ho aongst you" on.s" will endea,our to
expound this &haraparyKya of the $otus of the True $aw in
this Saha-world? The fatal ter" the tie 4of death5" is now at
hand= the TathKgata longs for coplete extinction" on.s"
after entrusting to you this &haraparyKya of the $otus of the
True $aw'
(nd on that occasion the $ord uttered the following stanDas:
0' %ere you see" on.s" the great Seer" the extinct !hief"
within the StMpa of <ewels" who now has coe to hear the law'
*ho would not call up his energy for the law@s sa.e?
1' (lbeit copletely extinct for any .otis of Qons" he yet now
coes to hear the law= for the law@s sa.e he o,es hither and
thither= ,ery rare 4and ,ery precious5 is a law li.e this'
2' This $eader practised a ,ow when he was in a forer
existence= e,en after his coplete extinction he wanders
through this whole world in all ten points of space'
3' (nd all these 4you here see5 are y proper bodies" by
thousands of .otis" li.e the sands of the Ganges= they ha,e
appeared that the law ay be fulfilled I and in order to see this
extinct Master'
8' (fter laying out for each his peculiar field" as well as ha,ing
4created5 all disciples" en and gods" in order to preser,e the
true law" as long as the reign of the law shall last"
9' I ha,e by agic power cleared any worlds" destined as
seats for those Buddhas" and transported all creatures'
:' It has 4always5 been y anxious care how this line of the
law ight be anifested' So 4you see5 Buddhas here in
iense nuber staying at the foot of trees li.e a great
ultitude of lotuses'
;' Many .otis of bases of trees are brightened by the $eaders
sitting on the thrones which are perpetually occupied by the
and brightened as dar.ness is by fire'
B' ( delicious fragrance spreads fro the $eaders of the world
o,er all >uarters" 4a fragrance5 by which" when the wind is
blowing" all these creatures are intoxicated'
0C' $et hi who after y extinction shall .eep this
&haraparyKya >uic.ly pronounce his declaration in the
presence of the $ords of the world'
00' The Seer -rabhMtaratna who" though copletely extinct" is
awa.e" will hear the lion@s roar of hi who shall ta.e this
resolution'
01' Myself" in the second place" as well as the any !hiefs who
ha,e floc.ed hither by .otis" will hear that resolution fro the
son of Gina" who is to exert hiself to expound this law'
02' (nd thereby shall I always be honoured as well as
-rabheitaratna" the self-born Gina" who perpetually wanders
through the >uarters and interediate >uarters in order to hear
such a law as this'
03' (nd these 4other5 $ords of the world here present" by
who this soil is so ,ariegated and splendid" to the also will
accrue aple and anifold honour fro this SMtra being
preached'
08' %ere on this seat you see e" together with the $ord next
to e" in the iddle of the StMpa= li.ewise any other $ords of
the world here present" in any hundreds of fields'
09' Ae" young en of good faily" ind" for ercy@s sa.e
towards all beings" that it is a ,ery difficult tas. to which the
!hief urges you'
0:' +ne ight expound any thousands of SMtras" li.e to the
sands of the Ganges" without o,eruch difficulty'
0;' +ne who after grasping the Sueru in the fist were to hurl
it a distance of .otis of fields" would do nothing ,ery difficult'
0B' /or would it be so ,ery difficult if one could sha.e this
whole uni,erse by the thub to hurl it a distance of .otis of
fields'
1C' /or would one who" after ta.ing stand on the liit of the
existing world" were to expound the law and thousands of other
SMtras" do soething so ,ery difficult'
10' But to .eep and preach this SMtra in the dreadful period
succeeding the extinction of the !hief of the world" that is
difficult'
11' To throw down the totality of ether-eleent after
copressing it in one fist" and to lea,e it behind after ha,ing
thrown it away" is not difficult'
12' But to copy a SMtra li.e this in the period after y
extinction" that is difficult'
13' To collect the whole earth-eleent at a nail@s end" cast it
away" and then wal. off to the Braha-world"
18' Is not difficult" nor would it re>uire a strength surpassing
e,erybody@s strength to do this wor. of difficulty'
19' Soething ore difficult than that will he do who in the last
days after y extinction shall pronounce this SMtra" were it but
a single oent'
1:' It will not be difficult for hi to wal. in the idst of the
conflagration at the 4tie of the5 end of the world" e,en if he
carries with hi a load of hay'
1;' More difficult it will be to .eep this SMtra after y
extinction and teach it to a single creature'
1B' +ne ay .eep the eighty-four thousand di,isions of the law
and expound the" with the instructions and such as they ha,e
been set forth" to .otis of li,ing beings=
2C' This is not so difficult= nor is it" to train at the present tie
on.s" and confir y disciples in the fi,e parts of
transcendent .nowledge'
20' But ore difficult is it to .eep this Satra" belie,e in it"
adhere to it" or expound it again and again'
21' #,en he who confirs any thousands of .otis of (rhats"
blest with the possession of the six transcendent faculties
4(bhigLKs5" li.e sands of the Ganges"
22' -erfors soething not so difficult by far as the excellent
an does who after y extinction shall .eep y sublie law'
23' I ha,e often" in thousands of worlds" preached the law" and
to-day also I preach it with the ,iew that Buddha-.nowledge
ay be obtained'
28' This SMtra is declared the principal of all SMtras= he who
.eeps in his eory this Stitra" .eeps the body of the Gina'
29' Spea." + young en of good faily" while the TathKgata is
4still5 in your presence" who aongst you is to exert hiself in
later ties to .eep the SMtra'
2:' /ot only I yself shall be pleased" but the $ords of the
world in general" if one would .eep for a oent this SMtra so
difficult to .eep'
2;' Such a one shall e,er be praised by all the $ords of the
world" faed as an einent hero" and ouic. in arri,in$y at
transcendent wisdo'
2B' %e shall be entrusted with the leadership aongst the sons
of the TathKgatas" he who" after ha,ing reached the stage of
ee.ness" shall .eep this SMtra'
3C' %e shall be the eye of the world" including gods and en"
who shall spea. this SMtra after the extinction of the !hief of
en'
30' %e is to be ,enerated by all beings" the wise an who in
the last ties shall preach this SMtra 4were it but5 a single
oent'
Thereupon the $ord addressed the whole copany of
Bodhisatt,as and the world" including gods and deons" and
said: +f yore" on.s" in ties past I ha,e" unwearied and
without repose" sought after the SMtra of the $otus of the True
$aw" during iense" ieasurable Qons= any Qons before
I ha,e been a .ing" during any thousands of Qons' %a,ing
once ta.en the strong resolution to arri,e at supree" perfect
enlightenent" y ind did not swer,e fro its ai' I exerted
yself to fulfil the six -erfections 4-KraitKs5" bestowing
iense als: gold" oney" ges" pearls" lapis laDuli" conch-
shells" stones 4?5" coral" gold and sil,er" eerald" MusKragal,a"
red pearls= ,illages" towns" boroughs" pro,inces" .ingdos"
royal capitals= wi,es" sons" daughters" sla,es" ale and
feale= elephants" horses" cars" up to the sacrifice of life and
body" of libs and ebers" hands" feet" head' (nd ne,er did
the thought of self-coplacency rise in e' In those days the
life of en lasted long" so that for a tie of any hundred
thousand years I was exercising the rule of a King of the $aw
for the sa.e of duty" not for the sa.e of en<oyent' (fter
installing in go,ernent the eldest prince royal" I went in >uest
of the best law in the four >uarters" and had proulgated with
sound of bell the following proclaation: %e who procures for
e the best laws or points out what is useful" to hi will I
becoe a ser,ant' (t that tie there li,ed a Seer= he told e:
/oble .ing" there is a SMtra" called the $otus of the True $aw"
which is an exposition of the best law' If thou consent to
becoe y ser,ant" I will teach thee that law' (nd I" glad"
content" exulting and ra,ished at the words I heard fro the
Seer" becae his pupil" and said: I will do for thee the wor. of
a ser,ant' (nd so ha,ing agreed upon becoing the ser,ant of
the Seer" I perfored the duties of a ser,itor" such as fetching
grass" fuel" water" bulbs" roots" fruit" Pc' I held also the office
of a door.eeper' *hen I had done such .ind of wor. at day-
tie" I at night .ept his feet while he was lying on his couch"
and ne,er did I feel fatigue of body or ind' In such
occupations I passed a full illenniu'
(nd for the fuller elucidation of this atter the $ord on that
occasion uttered the following stanDas:
31' I ha,e a reebrance of past ages when I was &hKri.a"
the King of the $aw" and exercised the royal sway for duty@s
sa.e" not for lo,e@s sa.e" in the interest of the best laws'
32' I let go out in all directions this proclaation: I will becoe
a ser,ant to hi who shall explain &hara' (t that tie there
was a far-seeing Sage" a re,ealer of the SMtra called the True
$aw'
33' %e said to e: If thou wish to .now &hara" becoe y
ser,ant= then I will explain it to thee' (s I heard these words I
re<oiced and carefully perfored such wor. as a ser,ant ought
to do'
38' I ne,er felt any bodily nor ental weariness since I had
becoe a ser,ant for the sa.e of the true law' I did y best for
real truth@s sa.e" not with a ,iew to win honour or en<oy
pleasure'
39' That .ing eanwhile" strenuously and without engaging in
other pursuits" roaed in e,ery direction during thousands of
.otis of coplete Qons without being able to obtain the SMtra
called &hara'
/ow" on.s" what is your opinion? that it was another who at
that tie" at that <uncture was the .ing? /o" you ust certainly
not hold that ,iew' For it was yself" who at that tie" at that
<uncture was the .ing' *hat then" on.s" is your opinion? that
it was another who at that tie" at that <uncture was the Seer?
/o" you ust certainly not hold that ,iew' For it was this
&e,adatta hiself" the on. I" who at that tie" at that
<uncture was the Seer' Indeed" on.s" &e,adatta was y good
friend' By the aid of &e,adatta ha,e I accoplished the six
perfect ,irtues 4-Kraitas5' /oble .indness" noble copassion"
noble sypathy" noble indifference" the thirty-two signs of a
great an" the eighty lesser ar.s" the gold-coloured tinge"
the ten powers" the fourfold absence of hesitation" the four
articles of sociability" the eighteen uncoon properties"
agical power" ability to sa,e beings in all directions of space"-
all this 4ha,e I got5 after ha,ing coe to &e,adatta' I
announce to you" on.s" I declare to you: This &e,adatta" the
on." shall in an age to coe" after iense" innuerable
Qons" becoe a TathKgata naed &e,arKga 4i' e' King of the
gods5" an (rhat" Pc'" in the world &e,asopKna 4i' e' Stairs of
the gods5' The lifetie of that TathKgata &e,arKga" on.s"
shall easure twenty interediate .alpas' %e shall preach the
law in extension" and beings e>ual to the sands of the ri,er
Ganges shall through hi forsa.e all e,ils and realise
(rhatship' Se,eral beings shall also ele,ate their inds to
-ratye.abuddhaship" whereas beings e>ual to the sands of the
ri,er Ganges shall ele,ate their inds to supree" perfect
enlightenent" and becoe endowed with unflinching patience'
Further" on.s" after the coplete extinction of the TathKgata
&e,arKgu" his true law shall stay twenty interediate .alpas'
%is body shall not be seen di,ided into different parts 4and
relics5= it shall reain as one ass within a StMpa of se,en
precious substances" which StMpa is to be sixty hundred
yoganas in height and forty yoganas in extension' (ll" gods and
en" shall do worship to it with flowers" incense" perfued
garlands" unguents" powder" clothes" ubrellas" banners" flags"
and celebrate it with stanDas and songs' Those who shall turn
round that StMpa fro left to right or hubly salute it" shall
soe of the realise (rhatship" others attain
-ratye.abuddhaship= others" gods and en" in iense
nuber" shall raise their inds to supree" perfect
enlightenent" ne,er to return'
Thereafter the $ord again addressed the assebly of on.s:
*hosoe,er in future" on.s" be he a young an or a young
lady of good faily" shall hear this chapter of the SMtra of the
$otus of the True $aw" and by doing so be relie,ed fro doubt"
becoe pure-inded" and put reliance on it" to such a one the
door of the three states of isfortune shall be shut: he shall
not fall so low as to be born in hell" aong beasts" or in Aaa@s
.ingdo' *hen born in the Buddha-fields in the ten points of
space he shall at each repeated birth hear this ,ery SMtra" and
when born aongst gods or en he shall attain an einent
ran.' (nd in the Buddha-field where he is to be born he shall
appear by etaorphosis on a lotus of se,en precious
substances" face to face with the TathKgata'
(t that oent a Bodhisatt,a of the nae of -ragLK.Mta"
ha,ing coe fro beneath the Buddha-field of the TathKgatna"
said to the TathKgata -rabhMtaratna: $ord" let us resort to our
own Buddha-field' But the $ord SK.yauni" the TathKgata" said
to the Bodhisatt,a -ragLK.Mta: *ait a while" young an of
good faily" first ha,e a discussion with y Bodhisatt,a
MaLgusrN" the prince royal" to settle soe point of the law' (nd
at the sae oent" lo" MaLgusrN" the prince royal" rose
seated on a centifolious lotus that was large as a carriage
yo.ed with four horses" surrounded and attended by any
Bodhisatt,as" fro the boso of the sea" fro the abode of the
/Kga-.ing SKgara 4i' e' +cean5' 6ising high into the s.y he
went through the air to the Gridhra.Mta ountain to the
presence of the $ord' There MaLgusrN" the prince royal" alighted
fro his lotus" re,erentially saluted the feet of the $ord
SK.yauni and -rabhMtaratna" the TathKgata" went up to the
Bodhisatt,a -ragLK.Mta and" after a.ing the usual
coplientary >uestions as to his health and welfare" seated
hiself at soe distance' The Bodhisatt,a -ragLK.Mta then
addressed to MaLgusrN" the prince royal" the following >uestion:
MaLgusrN" how any beings hast thou educated@ during thy
stay in the sea? MaLgusrN answered: Many" innuerable"
incalculable beings ha,e I educated" so innuerable that words
cannot express it" nor thought concei,e it' *ait a while" young
an of good faily" thou shalt presently see a to.en' /o
sooner had MaLgusrN" the prince royal" spo.en these words
than instantaneously any thousands of lotuses rose fro the
boso of the sea up to the s.y" and on those lotuses were
seated any thousands of Bodhisatt,as" who floc.ed through
the air to the Gridhra.illa" ountain" where they stayed"
appearing as eteors' (ll of the had been educated by
MaLgusrN" the prince royal" to supree" perfect enlightenent'
The Bodhisatt,as aongst the who had forerly stri,en after
the great ,ehicle extolled the ,irtues of the great ,ehicle and
the six perfect ,irtues 4-Kraitas5' Such as had been disciples
extolled the ,ehicle of disciples' But all ac.nowledged the
,oidness 4or ,anity5 of all laws 4or things5" as well as the
,irtues of the great ,ehicle' MaLgusrN" the prince royal" said to
the Bodhisatt,a -ragLta.Mta: Aoung an of good faily" while
I was staying in the boso of the great ocean I ha,e by all
eans educated creatures" and here thou seest the result'
*hereupon the Bodhisatt,a -ragLK.Mta >uestioned MaLgusrN"
the prince royal" in chanting the following stanDas:
3:' + thou blessed one" who fro thy wisdo art called the
Sage" by whose power is it that thou to-day 4or now5 hast
educated those innuerable beings? Tell it e upon y
>uestion" + thou god aongst en'
3;' *hat law hast thou preached" or what SMtra" in showing
the path of enlightenent" so that those who are there with
you ha,e concei,ed the idea of enlightenent? that" once
ha,ing gained a safe ford@" they ha,e been decisi,ely
established in oniscience?
MaLgusrN answered: In the boso of the sea I ha,e expounded
the $otus of the True $aw and no other SMtra' -ragLa.Mta said:
That SMtra is profound" subtle" difficult to seiDe= no other SMtra
e>uals it' Is there any creature able to understand this <ewel of
a SMtra or to arri,e at supree" perfect enlightenent?
MaLgusrN replied: There is" young an of good faily" the
daughter of SKgara" the /aga-.ing" eight years old" ,ery
intelligent" of .een faculties" endowed with prudence in acts of
body" speech" and ind" who has caught and .ept all the
teachings" in substance and for" of the TathKgatas" who has
ac>uired in one oent a thousand editations and proofs of
the essence of all laws' She does not swer,e fro the idea of
enlightenent" has great aspirations" applies to other beings
the sae easure as to herself= she is apt to display all ,irtues
and is ne,er deficient in the' *ith a bland sile on the face
and in the bloo of an extreely handsoe appearance she
spea.s words of .indliness and copassion' She is fit to arri,e
at supree" perfect enlightenent' The Bodhisatt,a
-ragga.Mta said: I ha,e seen how the $ord SK.yauni" the
TathKgata" when he was stri,ing after enlightenent" in the
state of a Bodhisatt,a" perfored innuerable good wor.s@"
and during any Qons ne,er slac.ened in his arduous tas.' In
the whole uni,erse there is not a single spot so sall as a
ustard-seed where he has not surrendered his body for the
sa.e of creatures' (fterwards he arri,ed at enlightenent' *ho
then would belie,e that she should ha,e been able to arri,e at
supree" perfect .nowledge in one oent?
(t that ,ery oent appeared the daughter of SKgara" the
/aga-.ing" standing before their face' (fter re,erentially
saluting the feet of the $ord she stationed herself at soe
distance and uttered on that occasion the following stanDas:
3B' Spotless" bright" and of unfathoable light is that ethereal
body" adorned with the thirty-two characteristic signs"
per,ading space in all directions'
8C' %e is possessed of the secondary ar.s and praised by
e,ery being" and accessible to all" li.e an open ar.et-place'
80' I ha,e obtained enlightenent according to y wish= the
TathKgata can bear witness to it= I will extensi,ely re,eal the
law that releases fro sufferance'
Then the ,enerable Sariputra said to that daughter of Sagara"
the /aga-.ing: Thou hast concei,ed the idea of enlightenent"
young lady of good faily" without sliding bac." and art gifted
with iense wisdo" but supree" perfect enlightenent is
not easily won' It ay happen" sister" that a woan displays
an unflagging energy" perfors good wor.s for any
thousands of Qons" and fulfils the six perfect ,irtues
4-Kraitas5" but as yet there is no exaple of her ha,ing
reached Buddhaship" and that because a woan cannot occupy
the fi,e ran.s" ,iD' 0' the ran. of Braha= 1' the ran. of Indra=
2' the ran. of a chief guardian of the four >uarters= 3' the ran.
of Ka.ra,artin= 8' the ran. of a Bodhisatt,a incapable of sliding
bac. '
/ow the daughter of SKgara" the /Kga-.ing" had at the tie a
ge which in ,alue outweighed the whole uni,erse' That ge
the daughter of SKgara" the /aga-.ing" presented to the $ord"
and the $ord graciously accepted it' Then the daughter of
SKgara" the /Kga-.ing" said to the Bodhisatt,a -ragLK.Mta and
the senior priest Sariputra: %as the $ord readily accepted the
ge I presented hi or has he not? The senior priest
answered: (s soon as it was presented by thee" so soon it was
accepted by the $ord' The daughter of SKgara" the /Kga-.ing"
replied: If I were endowed with agic power" brother
Sariputra" I should sooner ha,e arri,ed at supree" perfect
enlightenent" and there would ha,e been none to recei,e this
ge'
(t the sae instant" before the sight of the whole world and of
the senior priest Sariputra" the feale sex of the daughter of
SKgara" the /aga-.ing" disappeared= the ale sex appeared
and she anifested herself as a Bodhisatt,a" who iediately
went to the South to sit down at the foot of a tree ade of
se,en precious substances" in the world Fiala 4i'e' spotless5"
where he showed hiself enlightened and preaching the law"
while filling all directions of space with the radiance of the
thirtytwo characteristic signs and all secondary ar.s' (ll
beings in the Saha-world beheld that $ord while he recei,ed the
hoage of all" gods" /Kgas" goblins" Gandhar,as" deons"
Garudas" Kinnaras" great serpents" en" and beings not
huan" and was engaged in preaching the law' (nd the beings
who heard the preaching of that TathKgata becae incapable of
sliding bac. in supree" perfect enlightenent' (nd that world
Fiala and this Saha-world shoo. in six different ways' Three
thousand li,ing beings fro the congregational circle of the
$ord SK.yauni gained the ac>uiescence in the eternal law"
whereas three hundred thousand beings obtained the prediction
of their future destiny to supree" perfect enlightenent'
Then the Bodhisatt,a -ragLK.Mta and the senior priest
Sariputra were silent'
!hapter 01
#J#6TI+/'
Thereafter the Bodhisatt,a BhaishagyarKga and the Bodhisatt,a
MahKpratibhKna" with a retinue of twenty hundred thousand
Bodhisatt,as" spo.e before the face of the $ord the following
words: $et the $ord be at ease in this respect= we will after the
extinction of the TathKgata expound this -aryKya to 4all5
creatures" though we are aware" + $ord" that at that period
there shall be align beings" ha,ing few roots of goodness"
conceited" fond of gain and honour" rooted in unholiness"
difficult to tae" depri,ed of good will" and full of unwillingness'
/e,ertheless" + $ord" we will at that period read" .eep" preach"
write" honour" respect" ,enerate" worship this SMtra= with
sacrifice of body and life" + $ord" we will di,ulge this SMtra' $et
the $ord be at ease'
Thereupon fi,e hundred on.s of the assebly" both such as
were under training and such as were not" said to the $ord: *e
also" + $ord" will exert oursel,es to di,ulge this
&haraparyKya" though in other worlds' Then all the disciples
of the $ord" both such as were under training and such as were
not" who had recei,ed fro the $ord the prediction as to their
4future5 supree enlightenent" all the eight thousand on.s
raised their <oined hands towards the $ord and said: $et the
$ord be at case' *e also will di,ulge this &haraparyKya" after
the coplete extinction of the $ord" in the last days" the last
period" though in other worlds' For in this Saha-world" + $ord"
the creatures are conceited" possessed of few roots of
goodness" always ,icious in their thoughts" wic.ed" and
naturally per,erse'
Then the noble atron GautaN" the sister of the $ord@s
other" along with six hundred nuns" soe of the being
under training" soe being not" rose fro her seat" raised the
<oined hands towards the $ord and reained gaDing up to hi'
Then the $ord addressed the noble atron GautaN: *hy dost
thou stand so de<ected" gaDing up to the TathKgata? 4She
replied5: I ha,e not been entioned by the TathKgata" nor
ha,e I recei,ed fro hi a prediction of y destiny to
supree" perfect enlightenent' 4%e said5: But" GautaN" thou
hast recei,ed a prediction with the prediction regarding the
whole assebly' Indeed" GautaN" thou shalt fro
henceforward" before the face of thirty-eight hundred thousand
yriads of .otis of Buddhas" be a Bodhisatt,a and preacher of
the law' These six thousand nuns also" partly perfected in
discipline" partly not" shall along with others becoe
Bodhisatt,as and preachers of the law before the face of the
TathKgatas' (fterwards" when thou shalt ha,e copleted the
course of a Bodhisatt,a" thou shalt becoe" under the nae of
Sar,asatt,apriyadarsana 4i' e' lo,ely to see for all beings5" a
TathKgata" an (rhat" Pc'" endowed with science and conduct"
Pc' Pc' (nd that TathKgata Sar,asatt,apriyadarsana" +
Gautai" shall gi,e a prediction by regular succession to those
six thousand Bodhisatt,as concerning their destiny to supree"
perfect enlightenent'
Then the nun AasodharK" the other of 6ahula" thought thus:
The $ord has not entioned y nae' (nd the $ord
coprehending in his own ind what was going on in the ind
of the nun AasodharK said to her: I announce to thee"
AasodharK" I declare to thee: Thou also shalt before the face of
ten thousand .otis of Buddhas becoe a Bodhisatt,a and
preacher of the law" and after regularly copleting the course
of a Bodhisatt,a thou shalt becoe a TathKgata" naed
6asisatasahasraparipMrnadh,aga" an (rhat" Pc'" endowed
with science and conduct" Pc' Pc'" in the world Bhadra= and the
lifetie of that $ord 6asisatasahasrapariptirnadh,aga shall be
unliited'
*hen the noble atron Gautai" the nun" with her suite of six
thousand nuns" and Aasodhara" the nun" with her suite of four
thousand nuns" heard fro the $ord their future destiny to
supree" perfect enlio"htenent" they uttered" in wonder and
aaDeent" this stanDa:
0' + $ord" thou art the trainer" thou art the leader= thou art the
aster of the world" including the gods= thou art the gi,er of
cofort" thou who art worshipped by en and gods' /ow"
indeed" we feel satisfied'
(fter uttering this stanDa the nuns said to the $ord: *e also" +
$ord" will exert oursel,es to di,ulge this &haraparyKya in the
last days" though in other worlds'
Thereafter the $ord loo.ed towards the eighty hundred
thousand Bodhisatt,as who were gifted with agical spells and
capable of o,ing forward the wheel that ne,er rolls bac.' /o
sooner were those Bodhisatt,as regarded by the $ord than they
rose fro their seats" raised their <oined hands towards the
$ord and reflected thus: The $ord in,ites us to a.e .nown the
&haraparyKya' (gitated by that thought they as.ed one
another: *hat shall we do" young en of good faily" in order
that this &haraparyKya ay in future be ade .nown as the
$ord in,ites us to do? Thereupon those young en of good
faily" in conse>uence of their re,erence for the $ord and their
own pious ,ow in their pre,ious course" raised a lion@s roar
before the $ord: *e" + $ord" will in future" after the coplete
extinction of the $ord" go in all directions in order that
creatures shall write" .eep" editate" di,ulge this
&haraparyKya" by no other@s power but the $ord@s' (nd the
$ord" staying in another world" shall protect" defend" and guard
us'
Then the Bodhisatt,as unaniously in a chorus addressed the
$ord with the following stanDas:
1' Be at ease" + $ord' (fter thy coplete extinction" in the
horrible last period of the world" we will proclai this sublie
SMtra'
2' *e will suffer" patiently endure" + $ord" the in<uries" threats"
blows and threats with stic.s at the hands of foolish en'
3' (t that dreadful last epoch en will be align" croo.ed"
wic.ed" dull" conceited" fancying to ha,e coe to the liit
when they ha,e not'
8' @*e do not care but to li,e in the wilderness and wear a
patched cloth= we lead a frugal life=@ so will they spea. to the
ignorant'
9' (nd persons greedily attached to en<oyents will preach the
law to layen and be honoured as if they possessed the six
transcendent >ualities'
:' !ruel-inded and wic.ed en" only occupied with household
cares" will enter our retreat in the forest and becoe our
caluniators'
;' The TNrthi.as" thesel,es bent on profit and honour" will say
of us that we are so" and-shae on such on.sE-they will
preach their own fictions'
B' -ropted by greed of profit and honour they will copose
SMtras of their own in,ention and then" in the idst of the
assebly" accuse us of plagiaris'
0C' To .ings" princes" .ing@s peers" as well as to Brahans and
cooners" and to on.s of other confessions"
00' They will spea. e,il of us and propagate the TNrtha-
doctrine' *e will endure all that out of re,erence for the great
Seers'
01' (nd those fools who will not listen to us" shall 4sooner or
later5 becoe enlightened" and therefore will we forbear to the
last'
02' In that dreadful" ost terrible period of frightful general
re,olution will any fiendish on.s stand up as our re,ilers'
03' +ut of respect for the !hief of the world we will bear it"
howe,er difficult it be= girded with the girdle of forbearance will
I proclai this SMtra'
08' I do not care for y body or life" + $ord" but as .eepers of
thine entrusted deposit we care for enlightenent'
09' The $ord hiself .nows that in the last pericd there are 4to
be5 wic.ed on.s who do not understand ysterious speech'
0:' +ne will ha,e to bear frowning loo.s" repeated disa,owal
4or concealent5" expulsion fro the onasteries" any and
anifold abuses'
0;' Aet indful of the coand of the $ord of the world we will
in the last period undauntedly proclai this SMtra in the idst
of the congregation'
0B' *e will ,isit towns and ,illages e,erywhere" and transit to
those who care for it thine entrusted deposit" + $ord'
1C' + !hief of the world" we will deli,er thy essage= be at
ease then" tran>uil and >uiet" great Seer'
10' $ight of the world" thou .nowest the disposition of all who
ha,e floc.ed hither fro e,ery direction" 4and thou .nowest
that5 we spea. a word of truth'
!hapter 02
-#(!#F7$ $IF#'
MaLgusrN" the prince royal" said to the $ord: It is difficult" $ord"
ost difficult" what these Bodhisatt,as MahKsatt,as will
attept out of re,erence for the $ord' %ow are these
Bodhisatt,as MahKsatt,as to proulgate this &haraparyKya
at the end of tie" at the last period? *hereupon the $ord
answered MaLgusrN" the prince royal: ( Bodhisatt,a
MahKsatt,a" MaLgusrN" he who is to proulgate this
&haraparyKya at the end of tie" at the last period" ust be
fir in four things' In which things? The Bodhisatt,a
MahKsatt,a" MaLgusrN" ust be fir in his conduct and proper
sphere if he wishes to teach this &haraparyKya' (nd how"
MaLgusrN" is a Bodhisatt,a MahKsatt,a fir in his conduct and
proper sphere? *hen the Bodhisatt,a MahKsatt,a" MaLgusrN" is
patient" ee." has reached the stage of ee.ness= when he is
not rash" nor en,ious= when" oreo,er" MaLgusrN" he clings to
no law whate,er and sees the real character of the laws 4or
things5= when he is refraining fro in,estigating and discussing
these laws" MaLgusrN= that is called the conduct of a
Bodhisatt,a MahKsatt,a' (nd what is the proper sphere of a
Bodhisatt,a MahKsatt,a" MaLgusrN? *hen the Bodhisatt,a
Mahasatt,a" MaLgusrN" does not ser,e" not court" not wait upon
.ings= does not ser,e" not court" not wait upon princes= when
he does not approach the= when he does not ser,e" not court"
not wait upon persons of another sect" Kara.as" -ari,rKga.as"
TgN,a.as" /irgranthas RThree .inds of endicant friars not
belonging to the Buddhist" nor to the Gaina persuasionS" nor
persons passionately fond of fine literature= when he does not
ser,e" not court" not wait upon adepts at worldly spells" and
,otaries of a worldly philosophy" nor .eep any intercourse with
the= when he does not go to see KKndKlas" <ugglers" ,endors
of por." poulterers" deer-hunters" butchers" actors and dancers"
wrestlers" nor resort to places whither others floc. for
auseent and sport= when he .eeps no intercourse with
the unless fro tie to tie to preach the law to the when
they coe to hi" and that freely= when he does not ser,e" not
court" not wait upon on.s" nuns" lay de,otees" ale and
feale" who are adherents of the ,ehicle of disciples" nor .eep
intercourse with the= when he does not coe in contact with
the at the place of proenade or in the onastery" unless
fro tie to tie to preach the law to the when they coe to
hi" and e,en that freely' This" MaLgusrN" is the proper sphere
of a Bodhisatt,a MahKsatt,a'
(gain" MaLgusrN" the Bodhisatt,a Mahasatt,a does not ta.e
hold of soe fa,ourable opportunity or another to preach the
law to feales e,ery now and anon" nor is he desirous of
repeatedly seeing feales= nor does he thin. it proper to ,isit
failies and then too often address a girl" ,irgin" or young wife"
nor does he greet the too fondly in return' %e does not
preach the law to a heraphrodite" .eeps no intercourse with
such a person" nor greets too friendly in return' %e does not
enter a house alone in order to recei,e als" unless ha,ing the
TathKgata in his thoughts' (nd when he happens to preach the
law to feales" he does not do so by passionate attachent to
the law" far less by passionate attachent to a woan' *hen
he is preaching" he does not display his row of teeth" let alone
a >uic. eotion on his physiognoy' %e addresses no no,ice"
ale or feale" no nun" no on." no young boy" no young girl"
nor enters upon a con,ersation with the= he shows no great
readiness in answering their address" nor cares to gi,e too
fre>uent answers' This" MaLgusrN" is called the first proper
sphere of a Bodhisatt,a Mahasatt,a'
Further" MaLgusrN" a Bodhisatt,a MahKsatt,a loo.s upon all
laws 4and things5 as ,oid= he -sees the duly established"
reaining unaltered" as they are in reality" not liable to be
disturbed" not to be o,ed bac.ward" unchangeable" existing
in the highest sense of the word 4or in an absolute sense5"
ha,ing the nature of space" escaping explanation and
expression by eans of coon speech" not born" coposed
and siple" aggregated and isolated" not expressible in words"
independently established" anifesting thesel,es owing to a
per,ersion of perception' In this way then" MaLgusrN" the
Bodhisatt,a MahKsatt,a constantly ,iews all laws" and if he
abides in this course" he reains in his own sphere' This"
MaLgusrN" is the second proper sphere of a Bodhisatt,a
MahKsatt,a'
(nd in order to expound this atter in greater detail" the $ord
uttered the following stanDas :
0' The Bodhisatt,a who" undaunted and unabashed" wishes to
set forth this SMtra in the dreadful period hereafter"
1' Must .eep to his course 4of duty5 and proper sphere= he
ust be retired and pure" constantly a,oid intercourse with
.ings and princes'
2' /or should he .eep up intercourse with .ing@s ser,ants" nor
with KKndKlas" <ugglers" and TNrthi.as in general'
3' %e ought not to court conceited en" but catechise such as
.eep to the religion' %e ust also a,oid such on.s as follow
the precepts of the (rhat Rof the GainasS" and ioral en'
8' %e ust be constant in a,oiding a nun who is fond of banter
and chatter= he ust also a,oid notoriously loose feale lay
de,otees'
9' %e should shun any intercourse with such feale lay
de,otees as see. their highest happiness in this transient
world' This is called the proper conduct of a Bodhisatt,a'
:' But when one coes to hi to >uestion hi about the law
for the sa.e of superior enlightenent" he should" at any tie"
spea. freely" always fir and undaunted'
;' %e should ha,e no intercourse with woen and
heraphrodites= he should also shun the young wi,es and girls
in failies'
B' %e ust ne,er address the to as. after their health' %e
ust also a,oid intercourse with ,endors of por. and utton'
0C' *ith any persons who slay anials of ,arious .ind for the
sa.e of profit" and with such as sell eat he should a,oid
ha,ing any intercourse'
00' %e ust shun the society of whoreongers" players"
usicians" wrestlers" and other people of that sort'
01' %e should not fre>uent whores" nor other sensual persons=
he ust a,oid any exchange of ci,ility with the'
02' (nd when the sage has to preach for a woan" he should
not enter into an apartent with her alone" nor stay to banter'
03' *hen he has often to enter a ,illage in >uest of food" he
ust ha,e another on. with hi or constantly thin. of the
Buddha'
08' %erewith ha,e I shown the first sphere of proper conduct'
*ise are they who" .eeping this S>tra in eory" li,e
according to it'
09' (nd when one obser,es no law at all" low" superior or
ean" coposed or uncoposed" real or not real=
0:' *hen the wise an does not rear." @This is a woan"@ nor
ar.s"@This is a an=@ when in searching he finds no laws 4or
things5" because they ha,e ne,er existed=
0;' This is called the obser,ance of the Bodhisatt,as in general'
/ow listen to e when I set forth what should be their proper
sphere'
0B' (ll laws 4i'e' the laws" the things5 ha,e been declared to be
non-existing" not appearing" not produced" ,oid" io,able"
e,erlasting= this is called the proper sphere of the wise'
1C' They ha,e been di,ided into existing and non-existing" real
and unreal" by those who had wrong notions= other laws also"
of peranency" of being produced" of birth fro soething
already produced" are wrongly assued'
10' $et 4the Bodhisatt,a5 be concentrated in ind" attenti,e"
e,er fir as the pea. of Mount Sueru" and in such a state 4of
ind5 loo. upon all laws 4and things5 as ha,ing the nature of
space Ri'e' as being ,oidS"
11' -eranently e>ual to space" without essence" io,able"
without substantiality' These" indeed" are the laws" all and for
e,er' This is called the proper sphere of the wise'
12' The on. obser,ing this rule of conduct gi,en by e ay"
after y extinction" proulgate this SMtra in the world" and
shall feel no depression'
13' $et the sage first" for soe tie" coerce his thoughts"
exercise editation with coplete absorption" and correctly
perfor all that is re>uired for attaining spiritual insight" and
then" after rising 4fro his pious editation5" preach with
un>uailing ind'
18' The .ings of this earth and the princes who listen to the law
protect hi' +thers also" both layen 4or burghers5 and
Brahans" will be found together in his congregation'
Further" MaLgusrN" the Bodhisatt,a Mahasatt,a who" after the
coplete extinction of the TathKgata at the end of tie" the
last period" the last fi,e hundred years" when the true law is in
a state of decay" is going to propound this &haraparyKya"
ust be in a peaceful state 4of ind5 and then preach the law"
whether he .nows it by heart or has it in a boo.' In his seron
he will not be too prone to carping at others" not blae other
preaching friars" not spea. scandal nor propagate scandal' %e
does not ention by nae other on.s" adherents of the
,ehicle of disciples" to propagate scandal' %e cherishes e,en no
hostile feelings against the" because he is in a peaceful state'
(ll who coe" one after the other" to hear the seron he
recei,es with bene,olence" and preaches the law to the
without in,idiousness' %e refrains fro entering upon a
dispute= but if he is as.ed a >uestion" he does not answer in
the way of 4those who follow5 the ,ehicle of disciples= on the
contrary" he answers as if he had attained Buddha-.nowledge'
(nd on that occasion the $ord uttered the following stanDas :
19' The wise an is always at ease" and in that state he
preaches the law" seated on an ele,ated pulpit which has been
prepared for hi on a clean and pretty spot'
1:' %e puts on a clean" nice" red robe" dyed with good colours"
and a blac. woollen garent and a long undergarent=
1;' %a,ing duly washed his feet and rubbed his head and face
with sooth ointents" he ascends the pulpit" which is
pro,ided with a footban. and co,ered with pieces of fine cloth
of ,arious sorts" and sits down'
1B' *hen he is thus seated on the preacher@s pulpit and all who
ha,e gathered round hi are attenti,e" he proceeds to deli,er
any discourses" pleasing by ,ariety" before on.s and nuns"
2C' Before ale and feale lay de,otees" .ings and princes'
The wise an always 4ta.es care to5 deli,er a seron
di,ersified in its contents and sweet" free fro in,idiousness'
20' If occasionally he is as.ed soe >uestion" e,en after he
has coenced" he will explain the atter anew in regular
order" and he will explain it in such away that his hearers gain
enlightenent'
21' The wise an is indefatigable= not e,en the thought of
fatigue will rise in hi= he .nows no listlessness" and so
displays to the assebly the strength of charity'
22' &ay and night the wise an preaches this sublie law with
yriads of .otis of illustrations= he edifies and satisfies his
audience without e,er re>uiring anything'
23' Solid food" soft food" nourishent and drin." cloth"
couches" robes" edicaents for the sic." all this does not
occupy his thoughts" nor does he want anything fro the
congregation'
28' +n the contrary" the wise an is always thin.ing: %ow can
I and these beings becoe Buddhas? I will preach this true law"
upon which the happiness of all beings depends" for the benefit
of the world'
29' The on. who" after y extinction" shall preach in this
way" without en,y" shall not eet with trouble" ipedient"
grief or despondency'
2:' /obody shall frighten hi" beat or blae hi= ne,er shall
he be dri,en away" because he is fir in the strength of
forbearance'
2;' The wise an who is peaceful" so disposed as I ha,e <ust
said" possesses hundreds of .otis of ad,antages" so any that
one would not be able to enuerate the in hundreds of Qons'
(gain" MaLgusrN" the Bodhisatt,a MahKsatt,a who li,es after
the extinction of the TathKgata at the end of tie when the
true law is in decay" the Bodhisatt,a Mahasatt,a who .eeps
this SMtra is not en,ious" not false" not deceitful= he does not
spea. disparagingly of other adherents of the ,ehicle of
Bodhisatt,as" nor defae" nor huble the' %e does not bring
forward the shortcoings of other on.s" nuns" ale and
feale lay de,otees" neither of the adherents of the ,ehicle of
disciples nor of those of the ,ehicle of -ratye.abuddhas' %e
does not say: Aou young en of good faily" you are far off
fro supree" perfect enlightenent= you gi,e proof of not
ha,ing arri,ed at it= you are too fic.le in your doings and not
capable of ac>uiring true .nowledge' %e does not in this way
bring forward the shortcoings of any adherent of the ,ehicle
of the Bodhisatt,as' /or does he show any delight in disputes
about the law" or engage in disputes about the law" and he
ne,er abandons the strength of charity towards all beings' In
respect to all TathKgatas he feels as if they were his fathers"
and in respect to all Bodhisatt,as as if they were his asters'
(nd as to the Bodhisatt,as MahKsatt,as in all directions of
space" he is assiduous in paying hoage to the by good will
and respect' *hen he preaches the law" he preaches no less
and no ore than the law" without partial predilection for 4any
part of5 the law" and he does not show greater fa,our to one
than to another" e,en fro lo,e of the law'
Such" MaLgusrN" is the third >uality with which a Bodhisatt,a
MahKsatt,a is endowed who is to expound this &haraparyKya
after the extinction of the TathKgata at the end of tie when
the true law is in decay= who will li,e at ease@ and not be
annoyed in the exposition of this &haraparyKya' (nd in the
synod he will ha,e allies" and he will find auditors at his
serons who will listen to this &haraparyKya" belie,e" accept"
.eep" read" penetrate" write it and cause it to be written" and
who" after it has been written and a ,olue ade of it" will
honour" respect" estee" and worship it'
This said the $ord" and thereafter he" the Sugata" the Master"
added the following:
2B' The wise an" the preacher" who wishes to expound this
SMtra ust absolutely renounce falsehood" pride" caluny" and
en,y'
3C' %e should ne,er spea. a disparaging word of anybody=
ne,er engage in a dispute on religious belief= ne,er say to such
as are guilty of shortcoings" Aou will not obtain superior
.nowledge'
30' %e is always sincere" ild" forbearing= 4as5 a 4true5 son of
Sugata he will repeatedly preach the law without any feeling of
,exation'
31' @The Bodhisatt,as in all directions of space" who out of
copassion for creatures are o,ing in the world" are y
teachers=@ 4thus thin.ing5 the wise an respects the as his
asters'
32' !herishing the eory of the Buddhas" the supree
aongst en" he will always feel towards the as if they were
his fathers" and by forsa.ing all idea of pride he will escape
hindrance'
33' The wise an who has heard this law" should be constant
in obser,ing it' If he earnestly stri,es after a peaceful life" .otis
of beings will surely protect hi'
Further" MaLgusrN" the Bodhisatt,a MahKsatt,a" li,ing at the
tie of destruction of the true law after the extinction of the
TathKgata" who is desirous of .eeping this &haraparyKya"
should li,e as far as possible away fro layen and friars" and
lead a life of charity' %e ust feel affection for all beings who
are stri,ing for enlightenent and therefore a.e this
reflection: To be sure" they are greatly per,erted in ind"
those beings who do not hear" nor percei,e" nor understand the
s.ilfulness and the ystery of the TathKgata" who do not
in>uire for it" nor belie,e in it" nor e,en are willing to belie,e in
it' +f course" these beings do not penetrate" nor understand
this &haraparyKya' /e,ertheless will I" who ha,e attained
this supree" perfect .nowledge" powerfully bend to it the
ind of e,ery one" whate,er ay be the position he occupies"
and bring about that he accepts" understands" and arri,es at
full ripeness'
By possessing also this fourth >uality" MaLgusrN" a Bodhisatt,a
Mahasatt,a" who is to expound the law after the extinction of
the TathKgata" will be unolested" honoured" respected"
esteeed" ,enerated by on.s" nuns" and lay de,otees" ale
and feale" by .ings" princes" inisters" .ing@s officers" by
citiDens and country people" by Brahans and layen= the
gods of the s.y will" full of faith" follow his trac. to hear the
law" and the angels will follow his trac. to protect hi= whether
he is in a ,illage or in a onastery" they will approach hi day
and night to put >uestions about the law" and they will be
satisfied" chared with his explanation' For this
&haraparyKya" MaLgusrN" has been blessed by all Buddhas'
*ith the past" future" and present TathKgata" MaLgusrN" this
&haraparyKya is for e,er blessed' -recious in all worlds"
MaLgusrN" is the sound" ruour" or entioning of this
&haraparyKya'
It is a case" MaLgusrN" siilar to that of a .ing" a ruler of
aries" who by force has con>uered his own .ingdo"
whereupon other .ings" his ad,ersaries" wage war against hi'
That ruler of aries has soldiers of ,arious description to fight
with ,arious eneies' (s the .ing sees those soldiers fighting"
he is delighted with their gallantry" enraptured" and in his
delight and rapture he a.es to his soldiers se,eral donations"
such as ,illages and ,illage grounds" towns and grounds of a
town= garents and head-gear= hand-ornaents" nec.laces"
gold threads" earrings" strings of pearls" bullion" gold" ges"
pearls" lapis laDuli" conch-shells" stones 4?5" corals= he"
oreo,er" gi,es elephants" horses" cars" foot soldiers" ale
and feale sla,es" ,ehicles" and litters' But to none he a.es a
present of his crown <ewel" because that <ewel only fits on the
head of a .ing' *ere the .ing to gi,e away that crown <ewel"
then that whole royal ary" consisting of four di,isions" would
be astonished and aaDed' In the sae anner" MaLgusrN" the
TathKgata" the (rhat" Pc'" exercises the reign of righteousness
4and of the law5 in the triple world which he has con>uered by
the power of his ar and the power of his ,irtue' %is triple
world is assailed by MKra" the #,il +ne' Then the Tryas" the
soldiers of the TathKgata" fight with MKra' Then" MaLgusrN" the
.ing of the law" the lord of the law" expounds to the (ryas" his
soldiers" who he sees fighting" hundred thousands of SMtras
in order to encourage the four classes' %e gi,es the the city
of /ir,Kna" the great city of the law= he allures the with that
city of /ir,Kna" but he does not preach to the such a
&haraparyKya as this' <ust as in that case" MaLgusrN" that
.ing" ruler of aries" astonished at the great ,alour of his
soldiers in battle gi,es the all his property" at last e,en his
crown <ewel" and <ust as that crown <ewel has been .ept by the
.ing on his head to the last" so" MaLgusrN" the TathKgata" the
(rhat" Pc'" who as the great .ing of the law in the triple world
exercises his sway with <ustice" when he sees disciples and
Bodhisatt,as fighting against the MKra of fancies or the MKra of
sinful inclinations" and when he sees that by fighting they ha,e
destroyed affection" hatred" and infatuation" o,ercoe the
triple world and con>uered all MKras" is satisfied" and in his
satisfaction he expounds to those noble 4Krya5 soldiers this
&haraparyKya which eets opposition in all the world" the
unbelief of all the world" a &haraparyKya ne,er before
preached" ne,er before explained' (nd the TathKgata bestows
on all disciples the noble crown <ewel" that ost exalted crown
<ewel which brings oniscience to all' For this" MaLgusrN" is the
supree preaching of the TathKgatas= this is the last
&haraparyKya of the TathKgatas= this is the ost profound
discourse on the law" a &haraparyKya eeting opposition in
all the world' In the sae anner" MaLgusrN" as that .ing of
righteousness and ruler of aries too. off the crown <ewel
which he had .ept so long a tie and ga,e it 4at last5 to the
soldiers" so" MaLgusrN" the TathKgata now re,eals this long-
.ept ystery of the law exceeding all others" 4the ystery5
which ust be .nown by the TathKgatas'
(nd in order to elucidate this atter ore in detail" the $ord on
that occasion uttered the following stanDas:
38' (lways displaying the strength of charity" always filled with
copassion for all creatures" expounding this law" the Sugatas
ha,e appro,ed this exalted SMtra'
39' The layen" as well as the endicant friars" and the
Bodhisatt,as who shall li,e at the end of tie" ust all show
the strength of charity" lest those who hear the law re<ect it'
3:' But I" when I shall ha,e reached enlightenent and be
established in TathKgataship" will initiate 4others5" and after
ha,ing initiated disciples preach e,erywhere this superior
enlightenent'
3;' It is 4a case5 li.e that of a .ing" ruler of aries" who gi,es
to his soldiers ,arious things" gold" elephants" horses" cars" foot
soldiers= he also gi,es towns and ,illages" in to.en of his
contentent'
3B' In his satisfaction he gi,es to soe hand-ornaents" sil,er
and gold thread= pearls" ges" conch-shells" stones 4?5" coral=
he also gi,es sla,es of ,arious description'
8C' But when he is struc. with the incoparable daring of one
aongst the soldiers" he says: Thou' hast adirably done this=
and" ta.ing off his crown" a.es hi a present of the <ewel'
80' $i.ewise do I" the Buddha" the .ing of the law" I who ha,e
the force of patience and a large treasure of wisdo" with
<ustice go,ern the whole world" benign" copassionate" and
pitiful'
81' (nd seeing how the creatures are in trouble" I pronounce
thousands of .otis of SMtrKntas" when I percei,e the herois of
those li,ing beings who by pure-indedness o,ercoe the
sinful inclinations of the world'
82' (nd the .ing of the law" the great physician" who expounds
hundreds of .otis of -aryKyas" when he recognises that
creatures are strong" shows the this SMtra" coparable to a
crown <ewel'
83' This is the last SMtra proclaied in the world" the ost
einent of all y SMtras" which I ha,e always .ept and ne,er
di,ulged' /ow I a going to a.e it .nown= listen all'
88' There are four >ualities to be ac>uired by those who at the
period after y extinction desire supree enlightenent and
perfor y charge' The >ualities are such as follows'
89' The wise an .nows no ,exation" trouble" sic.ness= the
colour of his s.in is not blac.ish= nor does he dwell in a
iserable town'
8:' The great Sage has always a pleasant loo." deser,es to be
honoured" as if he were the TathKgata hiself" and little angels
shall constantly be his attendants'
8;' %is body can ne,er be hurt by weapons" poison" stic.s" or
clods" and the outh of the an who utters a word of abuse
against hi shall be closed'
8B' %e is a friend to all creatures in the world' %e goes all o,er
the earth as a light" dissipating the gloo of any .otis of
creatures" he who .eeps this SMtra after y extinction'
9C' In his sleep he sees ,isions in the shape of Buddha= he sees
on.s and nuns appearing on thrones and proclaiing the
any-sided law'
90' %e sees in his drea gods and goblins" 4nuerous5 as the
sands of the Ganges" as well as deons and /Kgas of any
.inds" who lift their <oined hands and to who he expounds the
einent law'
91' %e sees in his drea the TathKgata preaching the law to
any .otis of beings with lo,ely ,oice" the $ord with golden
colour'
92' (nd he stands there with <oined hands glorifying the Seer"
the highest of en" whilst the Gina" the great physician" is
expounding the law to the four classes'
93' (nd he" glad to ha,e heard the law" <oyfully pays his
worship" and after ha,ing soon reached the .nowledge which
ne,er slides bac." he obtains" in drea" agical spells'
98' (nd the $ord of the world" percei,ing his good intention"
announces to hi his destiny of becoing a leader aongst
en: Aoung an of good faily 4says he5" thou shalt here
reach in future supree" holy .nowledge'
99' Thou shalt ha,e a large field and four classes 4of hearers5"
e,en as yself" that respectfully and with <oined hands shall
hear fro thee the ,ast and faultless law'
9:' (gain he sees his own person occupied with editating on
the law in ountain ca,erns= and by editating he attains the
,ery nature of the law and" on obtaining coplete absorption"
sees the Gina'
9;' (nd after seeing in his drea the goldcoloured one" hi
who displays a hundred hallowed signs" he hears the law"
whereafter he preaches it in the assebly' Such is his drea'
9B' (nd in his drea he also forsa.es his whole real" hare"
and nuerous .insfol.= renouncing all pleasures he lea,es
hoe 4to becoe an ascetic5" and beta.es hiself to the place
of the terrace of enlightenent'
:C' There" seated upon a throne at the foot of a tree to see.
enlightenent" he will" after the lapse of se,en days" arri,e at
the .nowledge of the TathKgatas'
:0' +n ha,ing reached enlightenent he will rise up fro that
place to o,e forward the faultless wheel and preach the law
during an inconcei,able nuber of thousands of .otis of Qons'
:1' (fter ha,ing re,ealed perfect enlightenent and led any
.otis of beings to perfect rest" he hiself will be extinguished
li.e a lap when the oil is exhausted' So is that ,ision'
:2' #ndless" MaLgughosha" are the ad,antages which
constantly are his who at the end of tie shall expound this
SMtra of superior enlightenent that I ha,e perfectly explained'
The Sutra of Complete Enlightenment

Translated fro the !hinese of Buddhatrata by Fen' Guo-go
Bhi.shu
Sheng-yen: !oplete #nlightenent' Shabhala" Boston P
$ondon 0BBB


V V V V V V V

The Sutra of !oplete #nlightenent
Bodhisatt,a Man<usri
Bodhisatt,a Saantabhadra
Bodhisatt,a of 7ni,ersal Fision
Bodhisatt,a Fa<ragarbha
Bodhisatt,a Maitreya
Bodhisatt,a of-ure *isdo
Bodhisatt,a at #ase in Ma<estic Firtue
Bodhisatt,a +f Sound &iscernent
Bodhisatt,a !leansed of (ll Karic +bstructions
Bodhisatt,a of 7ni,ersal #nlightenent
Bodhisatt,a +f !oplete #nlightenent
Bodhisatt,a Foreost in Firtue and Goodness
Glossary
/otes



V V V V V V V
Thus ha,e I heard' (t one tie the Bhaga,an entered the
Saadhi of the Great Illuinating Storehouse of Spiritual
-enetration'R0S This is the saadhi in which all Tathagatas
brightly and a<estically abide' It is the ground of the pure
enlightenent of all sentient beings'
RThe Bhaga,anWsS body and ind were in the state of
>uiescent-extinction"R1S where past" present" and future are
intrinsically e>ual and identical"R2S and his copleteness filled
all ten directions" and was in accord with e,erything without
duality' Fro within this condition of nonduality" he caused
,arious -ure $ands to appear'
RThe Bhaga,anS was accopanied by one hundred thousand
great bodhisatt,as and ahasatt,as' !hief aong the were
Bodhisatt,a Man<usri" Bodhisatt,a Saantabhadra" Bodhisatt,a
of 7ni,ersal Fision" Bodhisatt,a Fa<ragarbha" Bodhisatt,a
Maitreya" Bodhisatt,a of -ure *isdo" Bodhisatt,a at #ase in
Ma<estic Firtue" Bodhisatt,a of Sound &iscernent" Bodhisatt,a
!leansed of (ll Karic +bstructions" Bodhisatt,a of 7ni,ersal
#nlightenent" Bodhisatt,a of !oplete #nlightenent" and
Bodhisatt,a Foreost in Firtue and Goodness' Together with
their retinues they all entered saadhi" abiding in the
TathagataWs &hara assebly of ipartial e>uality'

Bodhisatt,a Man<usri

Thereupon Bodhisatt,a Man<usri rose fro his seat in the idst
of the assebly" prostrated hiself at the feet of the Buddha"
circled the Buddha three ties to the right" .nelt down" <oined
his pals"R3S and said: X+ *orld %onored +ne of great
copassionE -lease expound to the ultitude who ha,e coe
to this assebly the Tathagata s &hara practice of the
original-arising purity of the causal ground'R8S -lease also
expound to us how bodhisatt,as ay initiate this state of pure
ind within the Mahayana and lea,e all illness' R-ray teach usS
so that sentient beings in the future &hara #nding (ge who
aspire to the Mahayana will not fall into erroneous ,iews'Y
%a,ing said these words" he prostrated hiself on the ground'
%e ade the sae re>uest three ties" each tie repeating
the sae procedure'
(t that tie the *orld %onored +ne said to Bodhisatt,a
Man<usri: X#xcellent" excellentE Firtuous an" for the benefit of
the ultitude of bodhisatt,as you ha,e as.ed about the
TathagataWs &hara practice of the causal ground' For the
benefit of all sentient beings in the &hara #nding (ge who
aspire to Mahayana" you as.ed how they can attain correct
abiding and not fall into erroneous ,iews' $isten attenti,ely
now' I shall explain it to you'Y
%earing this" Bodhisatt,a Man<usti was filled with <oy and
listened silently along with the assebly'
XFirtuous an" the Supree &hara King possesses the
ethod of the great dharaniR9S called !oplete #nlightenent"
R:S out of which eanates pure true suchness" bodhi" and
nir,ana" as well as the paraitas to teach bodhisatt,as' The
original-arising RpurityS of the causal ground of theTathagatas
relies on the coplete illuination of RintrinsicS enlightenent"
which is pure Rin essenceS and peranently free fro
ignorance'R;S +nly then do the RTathagatasS accoplish the
Buddha -ath'
X*hat is ignorance? Firtuous an" since beginningless tie" all
sentient beings ha,e had all sorts of delusions" li.e a
disoriented person who has lost his sense of direction' They
ista.e the four great eleentsRBS as the attributes of their
bodies" and the conditioned ipressionsR0CS of the six sense
ob<ects as the attributes of their inds' They are li.e a an
with an illness of the eyes who sees an RillusoryS flower in the
s.y" or a second oon'
XFirtuous an" there is in reality no flower in the s.y" yet the
sic. an ista.enly clings to it' Because of his ista.en
clinging" he is not only deluded about the intrinsic nature of the
epty space" but also confused about the arising of the flower'
Because of this false existence Rto which he clingsS" he reains
in the turning wheel of birth and death' %ence this is called
ignorance'
XFirtuous an" this ignorance has no real substance' It is li. a
person in a drea' Though the person exists in the drea"
when Rthe dreaerS awa.ens" there is nothing that can be
grasped' $i.e an RillusoryS flower in the s.y that ,anishes into
epty space" one cannot say that there is a fixed place fro
which it ,anishes' *hy? Because there is no place fro which it
arisesE (idst the unarisen" all sentient beings deludedly
percei,e birth and extinction' %ence this is called the turning
wheel of birth and death'
XFirtuous an" one who practices !oplete #nlightenent of
the causal ground of the Tathagata realiDes that Rbirth and
extinctionS are li.e an illusory flower in the s.y' Thus there is
no continuance of birth and death and no body or ind that is
sub<ect to birth and death' This nonexistence of Rbirth and
death and body and indS is so not as a conse>uence of
contri,ed effort' It is so by its intrinsic nature'
XThe awareness Rof their nonexistenceS is li.e epty space'
That which is aware of the epty space is li.e the appearance
of the illusory flower' %owe,er" one cannot say that the nature
of this awareness is nonexistent' #liinating both existence and
nonexistence is in accordance with pure enlightenent'
X*hy is it so? Because the nature of epty space is e,er
uno,ing' $i.ewise" there is neither arising nor perishing
within the Tathagatagarbha'R00S It is free fro conceptual
.nowledge and ,iews' $i.e the nature of dharadhatu" which is
ultiate" wholly coplete" and per,ades all ten directions" such
is the &hara practice Rof the TathagataS of the causal ground'
XBecause of this Rintrinsic copletenessS" bodhisatt,as within
the Mahayana ay gi,e rise to pure bodhi-ind' If sentient
beings in the &hara #nding (ge practice accordingly" they will
not fall into erroneous ,iews'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

Man<usri" you should .now
that all Tathagatas"
fro their original-arising causal ground"
use wisdo to enlighten
and penetrate ignorance'
6ealiDing that ignorance is li.e
a flower in the s.y"
they are thus liberated fro the continuance
Rof birth and deathS'
$i.e a person RseenS in a drea who
cannot be found when Rthe dreaerS awa.ens"
awareness is li.e epty space'
It is ipartial and e>ual" and e,er uno,ing'
*hen enlightenent per,ades all ten directions"
the Buddha -ath is accoplished'
There is no place where illusions ,anish"
and there is no attainent
in accoplishing the Buddha -ath"
for the intrinsic nature is already wholly coplete'
By this" bodhisatt,as
can gi,e rise to the bodhi-ind'
Sentient beings in the &hara #nding (ge
through this practice will a,oid erroneous ,iews'

Bodhisatt,a Saantabhadra

Then Bodhisatt,a Saantabhadra rose fro his seat in the
idst of the assebly" prostrated hiself at the feet of the
Buddha" circled the Buddha three ties to the right" .nelt
down" <oined his pals" and said: X+ *orld %onored +ne of
great copassionE For the ultitude of bodhisatt,as in the
assebly" as well as for all sentient beings who culti,ate
Mahayana in the &hara #nding (ge" please explain how they
should practice" ha,ing heard about this pure real of
!oplete #nlightenent'
X*orld %onored +ne" if these sentient beings coe to
understand illusion" then body and ind are also illusory' %ow
can they then use illusion to reedy illusion? If all illusory
characteristics were exhausted and extinguished" then there
would be no ind' *ho is it that practices? *hy" then" do you
say that practice is illusory?
XIf sentient beings originally had no need to practice" then they
would reain confined to illusory pro<ections aidst birth and
death and ne,er discern the state Rin which all is seen to beS
li.e an illusion' %ow could they be liberated fro illusory
conceptualiDation? For the sa.e of all sentient beings in the
&hara #nding (ge" please explain the expedient ethod of
gradual culti,ation of practice in order that sentient beings ay
peranently lea,e the state of illusion'Y %a,ing said these
words" he prostrated hiself on the ground' %e ade the sae
re>uest three ties" each tie repeating the sae procedure'
(t that tie the *orld %onored +ne said to Bodhisatt,a
Saantabhadra: X#xcellent" excellentE Firtuous an" for the
benefit of the ultitude of bodhisatt,as and sentient beings in
the &hara #nding (ge" you ha,e as.ed about the expedient"
gradual stages of the bodhisatt,aWs practice of the saadhi in
which all is seen to be li.e an illusion" and which frees sentient
beings fro illusion' $isten attenti,ely now' I shall explain it to
you'Y
%earing this" Bodhisatt,a Saantabhadra was filled with <oy
and listened silently along with the assebly'
XFirtuous an" all illusory pro<ections of sentient beings arise
fro the wondrous ind of the TathagataWs !oplete
#nlightenent" <ust li.e flowers in the s.y which coe into
existence fro out of the s.y' *hen the illusory flower
,anishes" the nature of the s.y is not arred' $i.ewise" the
illusory ind of sentient beings relies on illusory Rculti,ationS
for its extinction' *hen all illusions are extinguished" the
enlightenen ind reains uno,ed' Spea.ing of
enlightenent in contrast to illusion is itself an illusion' To say
that enlightenent exists is to not ha,e left illusion yet'
R%owe,erS" to say that enlightenent does not exist is also no
different' Therefore" the extinction of illusion is called the
uno,ing Rind of enlightenentS'
XFirtuous an" all bodhisatt,as and sentient beings in
the "Y&hara #nding (ge should separate Rthesel,esS fro all
illusory pro<ections and deluded reals' R%owe,erS" when one
clings firly to the ind that separates Rfro all illusory
pro<ections and deluded realsS" this ind Rshould also be
ta.en asS an illusion" and one should separate oneself fro it'
Because this separation is an illusion" it should also be
separated' +ne should then be free fro e,en this Zseparating
fro the illusion of separationEW *hen there reains nothing to
be seperated fro" all illusions are eliinated' It is li.e rubbing
two pieces of wood together to obtain fire' *hen the fire ignites
and the wood copletely burns" the ashes fly away and the
so.e ,anishes' 7sing illusion to reedy illusion is <ust li.e
this' Aet e,en though illusions are exhausted" one does not
enter annihilation'
XFirtuous an" to .now illusion is to depart fro it= there is no
Rneed toS contri,e expedient eansE To depart fro illusion is
to be enlightened= there are no gradual stepsE (ll bodhisatt,as
and sentient beings in the &hara #nding (ge who practice
accordingly will peranently lea,e illusions behind'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

Saantabhadra" you should .now
that the beginningless illusory ignorance
of all sentient beings
is grounded on the TathagataWs
ind of !oplete #nlightenent'
$i.e a flower in epty space"
its appearance relies on the s.y'
*hen the illusory flower ,anishes"
the epty space reains in its original uno,ing state'
Illusion depends on enlightenent for its arising'
*ith the extinction of illusion"
enlightenent is wholly perfect"
for the enlightened ind is e,er uno,ing'
(ll bodhisatt,as and sentient beings
in the &hara #nding (ge
should fore,er lea,e illusions far behind
until all illusions are extinguished'
It is li.e producing fire with wood"
when the wood is burned out"
the fire is also extinguished'
#nlightenent has no gradual steps=
the sae applies to expedient eans'

Bodhisatt,a of 7ni,ersal Fision

Then the Bodhisatt,a of 7ni,ersal Fision rose fro his seat in
the idst of the assebly" prostrated hiself at the feet of the
Buddha" circled the Buddha three ties to the right" .nelt
down" <oined his pals" and said: X+ *orld %onored +ne of
great copassionE For the sa.e of the ultitude of bodhisatt,as
in this assebly and all sentient beings in the &hara #nding
(ge" please expound on the gradual stges of the bodhisatt,aWs
practice' %ow should one conteplate? *hat should one abide
in and uphold? *hat expedient ethods should one de,ise to
guide unenlightened sentient beings" to uni,ersally enable the
to reach enlightenent?
X*orld %onored +ne" if these sentient beings do not ha,e the
correct expedient ethods and conteplation" they will be
confused when they hear you expound this saadhi Rin which
all is seen to be an illusionS and will be unable to awa.en to
!oplete #nlightenent' *ould you be copassionate enough
to expound the pro,isional expedient ethods for our benefit
and for sentient beings in the &hara #nding (ge?Y %a,ing
said these words" he prostrated hiself on the ground' %e
ade the sae re>uest three ties" each tie repeating the
sae procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a of
7ni,ersal Fision: X#xcellent" excellentE Firtuous an" for the
benefit of the ultitude of bodhisatt,as and sentient beings in
the &hara #nding (ge" you ha,e as.ed the Tathagata about
the gradual stages of culti,ation" what conteplation one
should abide in and uphold" as well as the ,arious expedient
ethods one should use' $isten attenti,ely now' I shall explain
the to you'Y
%earing this" the Bodhisatt,a of 7ni,ersal Fision was filled with
<oy and listened silently along with the assebly'
XFirtuous an" newly initiated bodhisatt,as and sentient beings
in the &hara #nding (ge see.ing the TathagataWs pure ind
of !oplete #nlightenent should hold the right thought of
separating fro yriad illusions' First" they should rely on the
saatha practice of the Tathagatas and strictly obser,e the
precepts' They should reside peacefully aong an assebly of
practitioners and sit in editation in a >uiet roo'
XThey should always be indful that the body is a union of the
four eleents' Things such as hair" nails" teeth" s.in" flesh"
tendons" bones" arrow" and brain all belong to the eleent of
earth' Spittle" ucus" pus" blood" sali,a" sweat" phleg" tears"
seen" urine" and excreent all belong to the eleent of
water' *arth belongs to the eleent of fire' Motion belongs
to the eleent of wind' *hen the four eleents are separated
fro one another" where is this illusory body? Thus one .nows
that the physical body ultiately has no substance and owes its
appearance to the union Rof the four eleentsS' In reality it is
not different fro an illusory pro<ection'
X&ue to the pro,isional union of the four conditions Rof ,ision"
hearing" perception" and awarenessS" the illusory six sense
faculties coe to exist' The inward and outward cobination of
the six sense faculties and the four eleents Rof earth" water"
fire" and windS gi,es rise to the illusory existence of conditioned
energy' RIn this processS" there Zsees to beW soething which
is cogniDant' This is pro,isionally called Zind'WR01S
XFirtuous an" this illusory ind cannot exist without the six
sense ob<ects Rof sight" sound" sell" taste" touch" thoughtS'
*hen the four eleents disperse" the six sense ob<ects cannot
be found' +nce the eleents and the sense ob<ects disperse
and and are extinguished" ultiately there is no cogniDant ind
to be seen'
XFirtuous an" when the illusory bodies of sentient beings
becoe extinguished" the illusory inds also becoe
extinguished' *hen the illusory inds becoe extinguished"
the illusory sense ob<ects also becoe extinguished' *hen the
illusory sense ob<ects becoe extinguished" the illusory
extinguishing also becoes extinguished' *hen the illusory
extinguishing becoes extinguished" that which is not illusory
is not extinguished' It is li.e polishing a irror' *hen the
defileents are wiped off" brightness appears'
XFirtuous an" you should .now that both body and ind are
illusory defileents' *hen these appearances of defileent are
peranently extinguished" purity will per,ade all ten directions'
XFirtuous an" for instance" the pure ani <ewel reflects the
fi,e colors as they appear before it" yet the ignorant see the
ani as actually possessing the fi,e colors' Firtuous an"
although the pure nature of !oplete #nlightenent li.ewise
anifests as body and ind" RpeopleS respond in accordance
with their capacities" yet the ignorant spea. of the pure
!oplete #nlightenent as ha,ing intrinsic characteristics of
body and ind' For this reason" they are unable to depart fro
illusion' Therefore" I say that body and ind are illusory
defileents' It is in ters of separating fro illusory
defileents that bodhisatt,as are defined' *hen defileents
are thoroughly reo,ed" their corresponding RcognitionS is
RcopletelyS eliinated' Since there is nothing corresponding
to defileent" there is also no ZoneW there to designate'
XFirtuous an" if bodhisatt,as as well as sentient beings in the
&hara #nding (ge realiDe the awa.ening of the extinction of
illusory appearances" at that tie unliited purity and infinite
eptiness will be re,ealed and anifested in their
enlightenent' Because the enlightenent is coplete and
illuinnating" it re,eals the ind in its purity' Because the
ind is pure" ob<ects of ,ision are pure' Because ,ision is pure"
the eye faculty is pure' Because that faculty is pure" the ,isual
consciousness is pure' Because the consciousness is pure"
hearing is pure' Because hearing is pure" the faculty of hearing
is pure' Because that faculty is pure" the consciousness is pure'
Because the consciousness is pure" perception is pure' The
sae holds true for the nose" tongue" body" and ind'
XFirtuous an" because the sense faculties are pure" the
ob<ects of sight are pure' Because the ob<ects of sight are pure"
the ob<ects of sound are pure' The sae holds in the cases of
sell" taste" touch" and thought'
XFirtuous an" because the six sense ob<ects are pure" the
earth eleent is pure' Because the earth eleent is pure" the
water eleent is pure' The sae holds for the eleents of fire
and wind'
XFirtuous an" because the four eleents are pure" the twel,e
entrances" the eighteen reals" and the twenty-fi,e existences
are pure' Because these are pure" the ten powers" the four
.inds of fearlessness" the four unhindered wisdos" the
eighteen exclusi,e attributes of the Buddha" and the thirty-
se,en aids to enlightenent are all pure'R02S The sae holds
for the purity of e,erything all the way up to the eighty-four
thousand dharani doors'
XFirtuous an" because the nature of (bsolute 6eality is pure"
oneWs body is pure' Because oneWs body is pure" a ultitude of
bodies are pure' Because a ultitude of bodies are pure"
li.ewise sentient beings in all ten directions are copletely
enlightened and pure'
XFirtuous an" because one world is pure" a ultitude of
worlds are pure' Because a ultitude of worlds are pure" all
things copletely exhausting epty space in the past" present"
and future are ipartially e>ual" pure" and uno,ing'
XFirtuous an" since epty space is e>ual" identical" and
uno,ing as such" you should .now that the nature of
enlightenent is also e>ual" identical" and uno,ing' Since the
four eleents are uno,ing" you should .now that the nature
of enlightenent is also e>ual" identical" and uno,ing' Since
Re,erythingS up to the eightyfour thousand dharani doors are
e>ual" identical" and uno,ing" you should .now that the
nature of enlightenent is also e>ual" identical" and uno,ing'
XFirtuous an" as the nature of enlightenent is per,asi,e and
full" pure" and uno,ing" being perfect and boundless" you
should .now that the six sense faculties also fully per,ade the
dharadhatu' Because the sense faculties are per,asi,e and
full" you should .now that the six sense ob<ects also fully
per,ade the dharadhatu' Because the sense ob<ects are
per,asi,e and full" you should .now that the four eleents also
fully per,ade the dharadhatu' So it is with e,erything up to
all the dharani doors" which also fully per,ade the
dharadhatu'
XFirtuous an" because the nature of wondrous enlightenent
per,ades e,erything fully" the nature of the sense faculties and
the sense ob<ects is indestructible and clear' Because the sense
faculties and the sense ob<ects are indestructible" Re,erythingS
up to all the dharani doors is indestructible and clear' It is li.e
hundreds of thousands of laps illuinating a roo: their
illuination per,ades fully and is indestructible and clear'
XFirtuous an" since his enlightenent is fully accoplished"
you should .now that a bodhisatt,a neither is bound by
dharas nor see.s to be free fro dharas' %e neither detests
birth and death nor clings to nir,ana= neither re,eres those
who uphold the precepts nor condens those who ,iolate
the= neither estees experienced practitioners nor slights
beginners' *hy? Because all Rsentient be ingsS are enlightened'
It is li.e clear ,ision that is copletely aware of what is in
front: when this clarity is perfect" it has no li.es or disli.es'
*hy? Because the essence of this clarity is nondual and itself
has no li.es or disli.es'
XFirtuous an" these bodhisatt,as and sentient beings in the
&hara #nding (ge who ha,e gained accoplishents through
culti,ating the ind ha,e neither culti,ated nor accoplished
any thing' !oplete #nlightenent is uni,ersally illuinating in
>uiescent?extinction without duality' %undreds of thousands of
il lions of asa.yas of Buddha worlds" as innuerable as the
grains of sand of the Ganges" are li.e flowers in the s.y"
randoly arising and perishing' They are neither identical to
nor separate Rfro the nature of !oplete #nlightenentS'
Since there is no bondage or liberation" one begins to realiDe
that sentient beings ha,e intrinsically acco plished
Buddhahood" and that birth and death and nir,ana are li.e
yesterdayWs drea'
)Firtuous an" because birth and death and nir,ana are li.e
yesterdayWs drea" you should .now that they neither arise nor
per ish" neither coe nor go' That which is actualiDed is neither
gained nor lost" neither grasped nor discarded' +ne who truly
actualiDes RenlightenentS does not contri,e" stop" allow things
to be as they are" nor annihilate R,exationsS' In the idst of
the actualiDation" there is neither a sub<ect nor an ob<ect'
7ltiately there is neither actual iDation nor one who
actualiDesE The nature of all dharas is e>ual and
indestructible'
)Firtuous an" bodhisatt,as should thus practice" thus
Rprogress throughS these gradual stages" thus conteplate"
thus abide in and uphold" thus use expedient ethods" and
thus becoe en lightened' In see.ing this &hara" they will
not be confused and per plexed')
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

7ni,ersal Fision" you should .now
that the inds and bodies of
all sentient beings are illusory'
The body is the union of the four eleents'
The natureR03S of ind is reducible
to the RsixS sensory ob<ects'
*hen the four eleents are separated
fro one another" who is the unifier?
If one practices gradual
culti,ation li.e this" all will be pure'
RThe nature of !oplete #nlightenentS
is uno,ing and per,ades the dharadhatu'
There is no contri,ance" stopping"
allowing things to be as they are"
annihilation" nor is there one
who actualiDes RenlightenentS'
(ll Buddha worlds are li.e
flowers in the s.y'
-ast" present and future are
all ipartially e>ual'
7ltiately there is no coing or going'
The newly initiated bodhisatt,as
and sentient beings in
the &hara #nding (ge"
in their >uest to enter the Buddha -ath"
should thus culti,ate thesel,es'

Bodhisatt,a Fa<ragarbha

Then Bodhisatt,a Fa<ragarbha rose fro his seat in the idst
of the assebly" prostrated hiself at the feet of the Buddha"
circled the Buddha three ties to the right" .nelt down" <oined
his pals" and said: X+ *orld %onored +ne of great
copassionE Aou ha,e wonderfully expounded to bodhisatt,as
the great dharani of the TathagataWs pure !oplete
#nlightenent" the &hara practice of the causal ground" and
the expedient ethods of gradual culti,ation" so that sentient
beings ay un,eil their obstructions' Because of your
copassionate teaching" all in the assebly ha,e cleared away
illusory illnesses Rof the eyeS and their wisdo-eyes ha,e
becoe pure'
X*orld %onored +ne" if sentient beings ha,e intrinsically
accoplished Buddhahood" how can there be so uch
ignorance? If all sentient beings originally ha,e ignorance" why
does the Tathagata say that they ha,e intrinsically
accoplished Buddhahood? If sentient beings in all ten
directions intrinsically accoplished the Buddha -ath and
afterward ga,e rise to ignorance" then when will the Tathagata
gi,e rise to ,exations again? -lease do not forsa.e your
unrestricted great copassion" but disclose the secret treasury
for the benefit of the ultitude of bodhisatt,as" so that when
all the sentient beings in the &hara #nding (ge who hear of
this &hara door to the ultiate eaning of this sutra will
peranently se,er doubts and regrets'Y %a,ing said these
words" he prostrated hiself on the ground' %e ade the sae
re>uest three ties" each tie repeating the sae procedure'
(t that tie the *orld %onored +ne said to Bodhisatt,a
Fa<ragarbha: X#xcellent" excellentE Firtuous an" for the
benefit of the ultitude of bodhisatt,as and sentient beings in
the &hara #nding (ge" you ha,e as.ed the Tathagata about
the ,ery secret and profound ultiate expedient ethods"
which are the highest teaching for bodhisatt,as and the
ultiate truth in the Mahayana' These ethods are capable of
causing practicing and beginning bodhisatt,as in all ten
directions and all sentient beings in the &hara #nding (ge to
obtain Rthe stage ofS resolute faithR08S and peranently se,er
doubts and regrets' $isten attenti,ely now' I shall explain it to
you'Y
%earing this" Bodhisatt,a Fa<ragarbha was filled with <oy and
listened silently along with the assebly'
XFirtuous an" all worlds begin and end" are born and perish"
ha,e a before and after" exist and do not exist" coalesce and
disperse" arise and cease' Thoughts follow one another in
succession" going and coing in a ceaseless circle' *ith all
sorts of grasping and re<ecting" these Rchanging processesS are
all cyclic existences' If one were to discern !oplete
#nlightenent while still in cyclic existence" then this nature of
!oplete #nlightennient would ha,e the sae RnatureS as the
turning flow Rof cyclic existenceSE If one wished to be free fro
cyclic existence" then there would be no place where R!oplete
#nlightenentS could exist' For instance" when one o,es
oneWs eyes" still water appears to ha,e wa,es= when one fixes
oneWs gaDe" a circling flae appears to be a wheel of fire' The
fact that o,ing clouds a.e it see as if the oon were
o,ing and a sailing boat a.es one feel as if the shore were
o,ing also exhibits the sae principle'
XFirtuous an" while the otion is going on" it is ipossible for
those things to be still' %ow uch ore would this be so if one
were to discern the !oplete #nlightenent of the Buddha
with the defiled ind of birth and death" which has ne,er been
pure= how could it not Rappear toS be in otion?R09S For this
reason" you ga,e rise to these three doubts'
XFirtuous an" for exaple" because of an illusory illness Rof
the eyeS" a flower is falsely seen in an epty s.y' *hen the
illusory illness Rof the eyeS is eliinated" one does not say:
Z/ow that this illness is eliinated" when will other illnesses
arise?W *hy? Because the illnessR0:S and the flowerR0;S are not
in opposition' $i.ewise" when the flower ,anishes into the
epty s.y" one does not say: Z*hen will flowers appear in the
s.y again?W *hy? Because the s.y originally has no flowersE
There is no such thing as appearing and ,anishing' Birth and
death and nir,ana are li.e the appearing and ,anishing Rflowers
in the s.yS" while the perfect illuination of wondrous
enlightenent is free fro flowers or illnesses'
XFirtuous an" you should .now that the epty s.y does not
teporarily exist and then teporarily not exist' %ow uch
ore so in the case of the Tathagata who is in accordance with
!oplete #nlightenent" which is coparable to the e>ual
intrinsic nature of epty space'
XFirtuous an" it is li.e selting gold ore' The gold does not
exist because of the selting' (s it has becoe RperfectS gold"
it will not becoe ore again' #,en after an inexhaustible period
of tie" the nature of the gold will not deteriorate' Therefore"
one should not say that gold is not intrinsically perfect in itself'
$i.ewise" the sae holds true with TathagataWs !oplete
#nlightenent'
XFirtuous Man" the wondrous and copletely enlightened ind
of all Tathagatas is originally without bodhi or nir,ana= it has
nothing to do with accoplishing Buddhahood or not
accoplishing Buddhahood" illusory cyclic existence or
noncyclic existence'
XFirtuous an" e,en the sra,a.as" who ha,e perfected the
state where Rthe .aric acti,ities ofS body" ind" and speech
are entirely se,ered" are still unable to enter the nir,ana that is
personally experienced and anifested Rby the TathagataS'
%ow can one possibly use oneWs conceptual ind to easure
the real of the TathagataWs !oplete #nlightenent? It is
coparable to using the light of a firefly to scorch Mount
Sueru= one would ne,er be able to burn itE %e who attepts
to enter the TathagataWs ocean of great >uiescent-extinction by
using the cyclic ind and gi,ing rise to cyclic ,iews will ne,er
succeed' Therefore" I say that all bodhisatt,as and sentient
beings in the &hara #nding (ge should first se,er the root of
beginningless cyclic existence'
XFirtuous an" contri,ed conceptualiDations coe fro the
existence of a ind" which is a conditioned Rcongloeration ofS
the six sense ob<ects' The conditioned ipressions of deluded
thoughts are not the true essence of ind= rather" they are li.e
flowers in the s.y' The discernent of the real of
Buddhahood with such conceptualiDation is coparable to the
production of epty fruit by the epty flower' +ne erely
re,ol,es in this entangleent of deluded thoughts and gains no
result'
XFirtuous an" deluded groundless thin.ing and cunning ,iews
cannot accoplish the expedient ethods of !oplete
#nlightenent' &iscriinations such as these are not correct'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

Fa<ragarbha" you should .now
that the >uiescent and extinct
nature of the Tathagata
ne,er had a beginning or end'
To conceptualiDe this with the cyclic ind
results in rotations in cyclic RexistenceS'
+ne will then reain in cyclic existence
unable to enter the ocean of the Buddha'
$i.e selting gold ore"
the gold does not exist
as the result of selting'
Though it regains the original golden R>ualityS"
it is perfected only after
Rthe process ofS selting'
+nce it becoes true gold"
it cannot becoe ore again'
Birth and death and nir,ana"
ordinary beings and all Buddhas"
are but appearances of flowers in the s.y'
!onceptualiDations are illusory pro<ections'
%ow uch ore so are such >uestions as.ed
with an illusory ind?
If one can put an end to this RillusoryS ind"
!oplete #nlightenent can be sought'

Bodhisatt,a Maitreya

Then Bodhisatt,a Maitreya rose fro his seat in the idst of
the assebly" prostrated hiself at the feet of the Buddha"
circled the Buddha three ties to the right" .nelt down" <oined
his pals" and said: X+ *orld %onored +ne of great
copassionE Aou ha,e opened wide the secret treasure for
bodhisatt,as and ha,e caused the great assebly to deeply
awa.en fro cyclic existence and distinguish between the
erroneous and the correct' Aour teaching is capable of
bestowing the Fearless #ye of the -ath to sentient beings in the
&hara #nding (ge" causing the to gi,e rise to resolute faith
in the great nir,ana" and ne,er again to flow within the real
of the turning wheel Rof sasaraS or hold cyclic ,iews'
X*orld %onored +ne" if bodhisatt,as and sentient beings in the
&hara #nding (ge desire to sail on the TathagataWs ocean of
great >uiescent-extinction" how should they se,er the roots of
cyclic existence? In the ,arious cyclic existences" how any
types of capacities are there? *hat are the different .inds of
culti,ation of BuddhaWs bodhi? *hen Rbodhisatt,asS enter the
world of passions" how any expedient ethods should they
de,ise to deli,er sentient beings? -ray do not forsa.e your
great copassion in sa,ing the world" but cause all practicing
bodhisatt,as and sentient beings in the &hara #nding (ge to
cleanse their wisdo-eyes and illuine their irrorli.e inds'
May they be copletely awa.ened to the TathagataWs
unsurpassed .nowledge and ,ision'Y %a,ing said these words"
he prostrated hiself on the ground' %e ade the sae
re>uest three ties" each tie repeating the sae procedure'
(t that tie the *orld %onored +ne said to Bodhisatt,a
Maitreya: X#xcellent" excellentE Firtuous an" for the benefit of
the ultitude of bodhisatt,as and sentient beings in the
&hara #nding (ge" you ha,e as.ed the Tathagata about the
ost profound" secret" subtle" and wondrous truth so that
bodhisatt,asW wisdo-eyes ay becoe pure" so that all
sentient beings in the &hara #nding (ge ay peranently
se,er thesel,es fro cyclic existence" so that their inds
ay awa.en to (bsolute 6eality" and so that they ay possess
the patient endurance of the unborn RwisdoS' $isten
attenti,ely now' I shall explain it to you'Y
%earing this" Bodhisatt,a Maitreya was filled with <oy and
listened silently along with the assebly'
XFirtuous an" all sentient beings Rexperience illusoryS cyclic
existence due to all .inds of affection" lo,e" cra,ing" and
desireR0BS since beginningless tie' The different types of
births in the world - be they fro egg" wob" huidity" or by
transforation - are created by sexual desire'R1CS Aou should
.now that attached lo,e is the root of cyclic existence' Because
there are all sorts of desirable Rob<ectsS that enhance and
augent the acti,ityR10S of attached lo,e" birth and death
proceed in unending succession'
X&esire arises because of attached lo,e' The existence of fife
coes fro desire' Sentient beingsW lo,e of their li,es Rin turnS
relies on desire as a base' Therefore" lo,e and desire are the
cause" lo,e of life is the conse>uence' Because the ob<ects of
desire R,aryS" li.e and disli.e arise' If the ob<ect goes against
oneWs grasping ind" one gi,es rise to hatred and <ealousy and
coits e,il .aric deeds' (s a result" one is reborn in hell or
as a hungry ghost'
X6ealiDing that desire is detestable" if one desires to lea,e
behind .aric paths and abandons e,il and delights in doing
good" one is reborn in the reals of gods or huans' If"
further" one .nows that attachent is detestable" and thus
abandons attachent and delights in renunciation" one still
stirs up the root of attachent' This results in increased worldly
eritorious fruit" which" being sasaric" does not lead to
accoplishing the holy path' Therefore" if sentient beings wish
to be liberated fro birth and death and to a,oid cyclic
existende" they should first se,er cra,ing and desire" and
eliinate their attached lo,e'
XFirtuous an" the transforation and anifestation of
bodhisatt,as Rin ,arious forsS in the world are not based on
attachent' +ut of their copassion" they cause sentient
beings to abandon attachent by pro,isionally ta.ing on all
.inds of cra,ing and desire so they can enter birth and death' If
sentient beings in the &hara #nding (ge can abandon desire"
eliinate lo,e and hatred" peranently se,er cyclic existence"
and diligently pursue the TathagataWs state of !oplete
#nlightenent with a pure ind" they will attain awa.ening'
XFirtuous an" due to the inherent desire in all sentient beings"
ignorance flourishes and increases' Thus Rsentient beingsS
anifest fi,e distinct natures' (ccording to the two
obstructions" their hindrances ay appear to be deep or
shallow' *hat are the two obstructions? The first is the
obstruction of principle"R11S which hinders right ,iews' The
second is the obstruction of phenoena"R12S which perpetuates
birth and death'
X*hat are the fi,e distinct natures?R13S Firtuous an" sentient
beings who ha,e not eliinated and extinguished these two
obstructions are called Zthose who ha,e not attained
Buddhahood'W Sentient beings who ha,e peranently
abandoned cra,ing and desire and ha,e eliinated the
obstruction of phenoena" but not the obstruction of principle"
can only be enlightened as srac.as or pratye.abuddhas' They
are unable to anifest and abide in the real of bodhisatt,as'
XFirtuous an" if sentient beings in the &hara #nding (ge
desire to sail on the TathagataWs great ocean of !oplete
#nlightenent" they should first ,ow to practice with diligence
and se,er the two obstructions' *hen these two obstructions
ha,e been subdued" they will be able to awa.en to the real of
bodhisatt,as' If the obstructions of principle and phenoena
are peranently se,ered" they will enter into the subtle and
wondrous !oplete #nlightenent of Tathagatas and
consuate bodhi and great nir,ana'
XFirtuous an" all sentient beings RintrinsicallyS actualiDe
!oplete #nlightenent' If they eet a good teacher and can
rely on his &hara practice of the causal ground" Rtheir .aric
roots for attainentsS will be either gradual or sudden'
%owe,er" if they coe across the TathagataWs unsurpassable
bodhi and engage in the correct path of practice" they will
attain Buddhahood whether they are of great or sall R.aricS
roots' If sentient beings" though they see. a good teacher"
eet one with erroneous ,iews" they will not gain correct
awa.ening' These people are called ones of outer path nature'
This fault is due to the teacher and not to sentient beings'
XThe abo,e are the fi,e distinct natures of sentient beings'
XFirtuous an" with great copassionate expedient ethods" a
bodhisatt,a enters the world to ex and and ature Rthe ind[
ofl the [e9t[ene[d%e anifests in ,arious fors" aidst
fa,orable or ad,erse situations so that he ay wor. together
with sentient beings in order to guide the to Buddhahood' In
so doing" he relies entirely on the power of his pure ,ows ade
since beginningless tie'
XIf sentient beings in the &hara #nding (ge can arouse the
supree thought of Rawa.ening toS great !oplete
#nlightenent" they should a.e the pure great ,ow of
bodhisatt,as" declaring: ZMay I" fro now on" abide in BuddhaWs
!oplete #nlightenent" and ay I" in y search for a good
teacher" not eet outer paths and practitioners of the Two
Fehicles'WR18S *ith their practice based on this ,ow" they will
gradually se,er all hindrances' *hen all hindrances are
exhausted" their ,ows will be fulfilled' They will then ascend the
pure &hara hall of liberation and actualiDe the wondrous"
august citadel of great !oplete #nlightenent'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

Maitreya" you should .now
that sentient beings
cannot attain great liberation
because of their cra,ing and desire"
which cause the to fall into
the cycle of birth and death'
If they can se,er li.e and disli.e"
along with greed" anger" and delusion"
regardless of their difference in nature"
they will all accoplish the Buddha -ath'
The two obstructions will also be peranently se,ered'
(fter correct awa.ening is attained
by eeting a good teacher"
one accords with the bodhisatt,a ,ow
and abides in the great nir,ana'
(ll bodhisatt,as in the ten directions"
relying on the great copassionate ,ow"
anifest the appearance of entering birth and death'
-ractitioners now and
sentient beings in the &hara #nding (ge"
should diligently se,er all attached ,iews'
Then they will return to great !oplete #nlightenent'

Bodhisatt,a of -ure *isdo

Then the Bodhisatt,a of -ure *isdo rose fro his seat in the
idst of the assebly" prostrated hiself at the feet of the
Buddha" circled the Buddha three ties to the right" .nelt
down" <oined his pals" and said: X+ *orld %onored +ne of
great copassionE Aou ha,e broadly expounded to us
inconcei,able things which we ha,e ne,er seen or heard
before' Because of your excellent guidance" our bodies and
inds are now at ease and we ha,e gained great benefit' For
the sa.e of all practitioners of the &hara who ha,e coe
here" please expound again the nature of the &hara KingWs
coplete and fulfilling enlightenent' *hat are the differences
in actualiDation and attainent between all sentient beings"
bodhisatt,as" and the *orld %onored Tathagata? R-ray teach
usS so that sentient beings in the &hara #nding (ge" upon
hearing this holy teaching" ay follow and confor to it" be
awa.ened" and gradually enter Rthe real of BuddhahoodS'Y
%a,ing said these words" he prostrated hiseIf on the ground'
%e ade the sae re>uest three ties" each tie repeating
the sae procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a of
-ure *isdo: X#xcellent" excellentE Firtuous an" for the
benefit of sentient beings in the &hara #nding (ge" you ha,e
as.ed the Tathagata about the distinct progressi,e stages Rof
practiceS' $isten attenti,ely now' I shall explain the to you'Y
%earing this" the Bodhisatt,a of -ure *isdo was filled with <oy
and listened silently along with the assebly'
XFirtuous an" the intrinsic nature of !oplete #nlightenent
is de,oid of distinct natures Ras described beforeS" yet all
different natures are endowed with this nature of !oplete
#nlightenent" which can accord and gi,e rise to ,arious
natures'R19S RSince these two natures are nondualS" there is
neither attainent nor actualiDation' In (bsolute 6eality" there
are indeed no bodhisatt,as or sentient beings' *hy? Because
bodhisatt,as and sentient beings are illusory pro<ections' *hen
illusory pro<ections are extinguished" there exists no one who
attains or actualiDes' For exaple" eyes cannot see thesel,es'
$i.ewise" this nature is intrinsically ipartial and e>ual" yet
there is no ZoneW who is e>ual'
XBecause sentient beings are confused" they are unable to
eliinate and extinguish all illusory pro<ections' Because of the
illusory efforts and acti,ities of those who extinguish and those
who do not extinguish R,exationsS"R1:S there anifest
distinctions' If one can attain accordance with the TathagataWs
>uiescent-extinction" there is in reality neither >uiescent-
extinction nor the one who experiences it'
XFirtuous an" all sentient beings since beginningless tie
ha,e deludedly concei,ed ZselfW and that which grasps on to the
self= ne,er ha,e they .nown the succession of arising and
perishing thoughtsER1;S Therefore" they gi,e rise to lo,e and
hatred and indulge in the fi,e desires'R1BS
XIf they eet a good teacher who guides the to awa.en to
the nature of pure !oplete #nlightenent and to recogniDe
these arising and perishing RthoughtsS" they will understand
that it is the ,ery nature of such rising RthoughtsS that causes
toils and anxieties in their li,es'
XIf" further" a an peranently se,ers all toil and anxiety" he
will realiDe the dharadhatu in its purity' %owe,er" his
underining of purity ay becoe his obstruction and he will
not attain freedo and ease regarding !oplete
#nlightenent' This is called Zthe ordinary anWs accordance
with the nature of enlightenent'YR2CS
XFirtuous an" all bodhisatt,as realiDe that this ,ery
understanding is a hindrance' (lthough they se,er thesel,es
fro this hindrance of understanding" they still abide in this
realiDation' The realiDation of hindrance is yet another
hindrance' Therefore they do not ha,e freedo and ease' This
is called Zthe bodhisatt,a before the stage of the first bhuiWs
accordance with the nature of enlightenent'YR20S
XFirtuous an" ZattainingW illuination and realiDationR21S is a
hindrance' Thus a great bodhisatt,a is constantly in realiDation
without abidance" where the illuination and the illuinator
siultaneously becoe >uiescent and ,anish' For instance" if a
an beheads hiself" there exists no executioner after the
head has been se,ered' It is the sae with eliinating ,arious
hindrances with a ind of hindrance: when the hindrances
ha,e been eliinated" there is no eliinator' The teachings of
the sutras are li.e the finger that points to the oon' *hen
one sees the oon" one realiDes that the finger is not the
oon' $i.ewise" the ,arious teachings of all Tathagatas in
instructing bodhisatt,as are also li.e this' This is called Zthe
bodhisatt,a abo,e the stage of the first bhuiWs accordance
with the nature of enlightenent'WR22S
XFirtuous an" all hindrances are thesel,es Rthe nature ofS
ultiate enlightenent' %a,ing a RcorrectS thought or losing it
is not different fro liberation' !ongloeration and dispersion
of dharas are both called nir,ana' *isdo and stupidity are
e>ually pra<na' The &hara accoplished by bodhisatt,as and
that by outer path practitioners are both bodhi' Ignorance and
true suchness are not different reals' RThe threefold discipline
ofS sila" saadhi and pra<naR23S and Rthe three poisons ofS
greed" anger and delusion are all pure acti,ities' Sentient
beings and the world they li,e in are of one &hara-nature'
%ells and hea,ens are all -ure $ands' 6egardless of Rtheir
distinctS natures" all sentient beings ha,e RintrinsicallyS
accoplished the Buddha -ath' (ll ,exations are ultiate
liberation' RThe TathagataWsS ocean of wisdo" which
encopasses the whole dharadhatu" clearly illuinates all
phenoena as epty space' This is called Zthe TathagataWs
accordance with the nature of enlightenent'W
XFirtuous an" all bodhisatt,as and sentient beings in the
&hara #nding (ge should at no tie gi,e rise to deluded
th>ughtsE RAetS" when their deluded inds arise" they should
not extinguish the' In the idst of deluded concepts" they
should not add discriinations' (idst non-discriination" they
should not distinguish true reality' If sentient beings" upon
hearing this &hara ethod" belie,e in" understand" accept"
and uphold it and do not generate alar and fear" they are Zin
accordance with the nature of enlightenent'W
XFirtuous an" you should .now that these sentient beings
ha,e ade offerings to hundreds of thousands of illions of
Buddhas and great bodhisatt,as as innuerable as the grains
of sand of the Ganges" and ha,e planted the roots of all erits'
I say that such people will accoplish the RBuddhaWsS *isdo
of (ll (spects'YR28S
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

-ure *isdo" you should .now
that the nature of perfect bodhi
is without attainent or actualiDation'
It is without bodhisatt,as or sentient beings'
%owe,er" when there is enlightenent
and unenlightenent"
there are distinct progressi,e stages'
Sentient beings are obstructed by understanding'
Bodhisatt,as Rbefore the first bhuiS
ha,e not left behind realiDation'
R+nceS they enter the first bhui
there is peranent >uiescent-extinction
with no abidance in any for'
Great enlightenent" beine coplete"
is called Zper,asi,e accordance'W
If sentient beings in the &hara #nding (ge
do not gi,e rise to deluded thoughts"
the Buddha says that they are
bodhisatt,as in this ,ery lifetie'
%a,ing ade offerings to countless Buddhas
as innuerable as the sands of the Ganges"
their erits are perfected'
Though expedients are any"
all are called in accordance with wisdo'

Bodhisatt,a at #ase in Ma<estic Firtue

Then the Bodhisatt,a at #ase in Ma<estic Firtue rose fro his
seat in the idst of the assebly" prostrated hiself at the feet
of the Buddha" circled the Buddha three ties to the right"
.nelt down" <oined his pals" and said: X+ *orld %onored +ne
of great copassionE For our sa.e you ha,e extensi,ely
clarified the different ways of according with the nature of
enlightenent and caused the enlightened inds of the
ultitude of bodhisatt,as to be illuinated' %earing your
perfect ,oice" we ha,e gained great benefit without culti,ation'
X*orld %onored +ne" a great city has four gates' -eople coing
fro different directions ha,e ore than one entrance'
$i.ewise" all bodhisatt,as who ebellish the Buddha $ands and
attain bodhi do so by eans of ore than one single expedient
ethod' -lease" *orld %onored +ne" broadly expound to us all
the expedient ethods and stages as well as how any types
of practitioners there are" so that the bodhisatt,as in this
assebly and sentient beings in the &hara #nding (ge who
aspire to the Mahayana ay >uic.ly attain enlightenent" and
roa and play in the TathagataWs ocean of great >uiescent-
extinction'Y %a,ing said these words" he prostrated hiself on
the ground' %e ade the sae re>uest three ties" each tie
repeating the sae procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a at
#ase in Ma<estic Firtue: X#xcellent" excellentE Firtuous an" for
the benefit of the ultitude of bodhisatt,as and sentient beings
in the &hara #nding (ge" you ha,e as.ed the Tathagata
about such expedient ethods' $isten attenti,ely now' I shall
explain it to you'Y
%earing this" the Bodhisatt,a at #ase in Ma<estic Firtue was
filled with <oy and listened silently along with the assebly'
XFirtuous an" unsurpassable wondrous enlightenent
per,ades all ten directions' Fro it arise the Tathagatas and all
dharas" which are e>ual and identical to one another and of
the sae substance' R$i.ewiseS" the ,arious ethods of
culti,ation are" in reality" not different Rfro one anotherS'
Though there are countless expedient ethods for becoing
attuned to the nature of enlightenent" if one categoriDes the
according to their different natures" there are three .inds'
XFirtuous an" if" after awa.ening to pure !oplete
#nlightenent" bodhisatt,as with pure enlightened inds
engage in the culti,ation of stillness" they will cleanse and
settle all thoughts' Becoing aware of the agitation and
restlessness of consciousness" they will cause their wisdo of
stillness to anifest' Their bodies and inds" Rwhich will be
realiDed as ad,entitiousS guests and dustR29S will be
peranently extinguished'R2:S Inwardly they will experience
lightness and easeR2;S in >uiescence and stillness' Because of
this >uiescence and stillness" the inds of all Tathagatas in all
ten directions will be re,ealed li.e reflections in a irror' This
expedient is calle saatha'
XFirtuous an" if" after awa.ening to pure !oplete
#nlightenent" bodhisatt,as with pure enlightened inds
realiDe the nature of ind and realiDe that the six sense
faculties and sense ob<ects are illusory pro<ections" they will
then generate illusion as a eans to eliinate illusion' !ausing
transforations and anifestations aong illusions" they will
enlighten illusory sentient beings' By generating illusions" they
will experience lightness and ease in great copassion' (ll
bodhisatt,as who practice in such a anner will ad,ance
gradually' That which conteplates illusion is different fro
illusion itself' /e,ertheless" conteplating illusion is itself an
illusion' *hen all illusions are peranently left behind" the
wondrous culti,ation copleted by such bodhisatt,as ay be
copared to the sprouting of seeds fro soil' This expedient is
called saapatti'
XFirtuous an" if" after awa.ening to pure !oplete
#nfightenent" bodhisatt,as with pure" enlightened inds
grasp on to neither illusory pro<ections nor states of stillness"
they will understand thoroughly that both body and ind are
hindrances' R(wa.ening froS ignorance" their RindsS will be
illuinated' *ithout depending on all sorts of hindrances" they
will peranently transcend the reals of hindrance and
nonhindrance and a.e full use of the world as well as the
body and ind' They will anifest in the phenoenal world
Rwithout any obstructionsS" <ust as the sound of a usical
instruent can tra,el beyond Rthe body of the instruentS'
Fexations and nir,ana will not hinder each other' Inwardly"
they will experience lightness and ease in >uiescent-extinction'
They will accord with the real of >uiescent-extinction in
wondrous enlightenent" which is beyond the reach of body
and ind and the reach of self and others' (ll sentient beings
and all life are only drifting thoughts' This expedient ethod is
called dhyana'
XFirtuous an" these three &hara ethods are intiately in
accordance with !oplete #nlightenent' Tathagatas in all ten
directions accoplish Buddhahood through these eans' The
yriad expedient ethods used by bodhisatt,as in all ten
directions" whether siilar or different" depend on these three
acti,ities' (t the perfect actualiDation of these practices" one
accoplishes !oplete #nlightenent'
XFirtuous an" if in his practice on the holy path" a person
teaches" deli,ers" and succeeds in guiding hundreds of
thousands of illions of people into arhatship and
pratye.abuddhahood" he cannot be copared with soeone
who" upon hearing these &hara ethods of the unhindered
!oplete #nlightenent" practices accordingly for e,en an
instant'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

Ma<estic Firtue" you should .now
that the unsurpassable ind of
great enlightenent is intrinsically nondual'
#,en though the ,arious expedients
that accord with it
are liitless in nuber"
the teachings of the Tathagata are
altogether three in .ind'
Iuiescent and still in saatha"
Rthe indS is li.e a irror
reflecting yriad iages'
Saapatti" wherein all is seen as an illusion"
is li.e a bud growing gradually'
&hyana is >uiescent-extinction"
Ryet" its functions areS li.e the sound
of a usical instruent'
These three wondrous &hara ethods
are all in accordance with enlightenent'
The Tathagatas in all ten directions
and the great bodhisatt,as
achie,e Buddhahood through the'
-erfect actualiDation of these three
is called ultiate nir,ana'

Bodhisatt,a +f Sound &iscernent

Then the Bodhisatt,a of Sound &iscernent rose fro his seat
in the idst of the assebly" prostrated hiself at the feet of
the Buddha" circled the Buddha three ties to the tight" .nelt
down" <oined his pals" and said: X+ *orld %onored +ne of
great copassionE Such &hara ethods are rare indeed'
*orld %onored +ne" how any approaches are there in the
bodhisatt,aWs culti,ation of these RthreeS expedient ethods
toward the gate of !oplete #nlightenent? For the sa.e of
this assebly and the sentient beings in the &hara #nding
(ge" please expediently teach us so that we ay be awa.ened
to (bsolute 6eality'Y %a,ing said these words" he prostrated
hiself on the ground' %e ade the sae re>uest three ties"
each tie repeating the sae procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a of
Sound &iscernent: X#xcellent" excellentE Firtuous an" for
the benefit of the assebly and sentient beings in the &hara
#nding (ge" you ha,e as.ed the Tathagata about such
practices' $isten attenti,ely now' I shall explain it to you'Y
%earing this" the Bodhisatt,a of Sound &iscernent was filled
with <oy and listened silently along with the assebly'
XFirtuous an" being pure" the !oplete #nlightenent of all
Tathagatas is originally without culti,ation and culti,ator' (ll
bodhisatt,as and sentient beings in the &hara #nding (ge"
while unenlightened" rely on illusory effort in their culti,ation'
Thus therere are twenty-fi,e .inds of pure saadhis'
XIf bodhisatt,as engage only in utter stillness" through the
power of stillness" they can peranently se,er ,exations and
accoplish the ultiate' *ithout arising fro their seats" they
enter nir,ana' These bodhisatt,as solely practice saatha'
XIf bodhisatt,as engage only in conteplating Rall things as
being li.e anS illusion" through the power of the Buddhas they
can transfor and anifest things in the world into all sorts of
functions and fulfill all their pure" wondrous practices as
bodhisatt,as' *hile aintaining dharani" they do not lose
indfulness in >uiescence" nor do they lose wisdo deri,ed
fro stillness' These bodhisatt,as solely practice saapatti'
R2BS
XIf bodhisatt,as engage only in extinguishing illusions without
getting in,ol,ed in functions" they will singly se,er all
,exations' *hen ,exations are copletely se,ered they will
actualiDe (bsolute 6eality' These bodhisatt,as solely practice
dhyana'
XIf bodhisatt,as first engage in utter stillness and then" with the
wisdo ind begotten by stillness" clearly illuinate all
illusions and perfor bodhisatt,a deeds" they practice saatha
first" followed by saapatti'
XIf bodhisatt,as" with the wisdo begotten by stillness" fully
actualiDe the nature of utter stillness and then se,er ,exations
and transcend birth and death peranently" they practice
saatha first" followed by dhyana'
XIf bodhisatt,as" with the wisdo begotten by >uiescence and
stillness" anifest the power of illusions and create all sorts of
transforations and anifestations for the purpose of
liberating sentient beings" after which they se,er ,exations and
enter >uiescent-extinction" they practice saatha first" followed
by saapatti" ending in dhyana'
XIf bodhisatt,as" with the power of utter stillness" se,er
,exations and then perfor the wondrous pure practices of a
bodhisatt,a to liberate sentient beings" they practice saatha
first" followed by dhyana and ending in saapatti'
XIf bodhisatt,as" with the power of utter stillness" se,er the
,exations in the ind" liberate sentient beings and establish
the world" they practice saatha first" followed by both
saapatti and dhyana'
XIf bodhisatt,as" with the power of utter stillness as a support"
generate transforations and anifestations" and then se,er
,exations" they practice both saatha and saapatti first"
followed by dhyana'
XIf bodhisatt,as" with the power of utter stillness as a support"
attain >uiescent-extinction" then gi,e rise to functions in
anifesting in and transforing the world" they practice both
saatha and dhyana first" followed by saapatti'
XIf bodhisatt,as" with the power of transforations and
anifestations to accord with all sorts of Rsentient beingsS"
then attain utter stillness" they practice saapatti first"
followed by saatha'
XIf bodhisatt,as" with the power of transforations and
anifestations" create ,arious reals" then attain >uiescent-
extinction" they practice saapatti first" followed by dhyana'
XIf bodhisatt,as" with the power of transforations and
anifestations" first perfor Buddha wor.s" then peacefully
abide in >uiescence and stillness" and then se,er ,exations"
they practice saapatti first" followed by saatha" ending in
dhyana'
XIf bodhisatt,as" with the power of transforations and
anifestations" perfor Rbodhisatt,aS functions without
hindrances" then se,er ,exations and peacefully abide in utter
stillness" they practice saapatti first" followed by dhyana"
ending in saatha'
XIf bodhisatt,as" with the power of transforations and
anifestations" expediently perfor Rbodhisatt,aS functions"
then accord with utter stillness as well as >uiescent-extinction"
they practice saapatti first" followed by both saatha and
dhyana'
XIf bodhisatt,as" with the power of transforations and
anifestations" gi,e rise to Rbodhisatt,aS functions to engage
in utter stillness" then se,er ,exations" they practice both
saapatti and saatha first" followed by dhyana'
XIf bodhisatt,as" with the power of transforations and
anifestations as a support" culti,ate >uiescent-extinction"
then abide in the pure" uncontri,ed stillness" they practice both
saapatti and dhyana first" followed by saatha'
XIf bodhisatt,as" with the power of >uiescent-extinction" gi,e
rise to utter stillness and abide in purity" they practice dhyana
first" followed by saatha'
XIf bodhisatt,as" with the power of >uiescent-extinction" gi,e
rise to Rbodhisatt,aS functions" yet accord with both >uiescence
and functions in all circustances" they practice dhyana first"
followed by saapatti'
XIf bodhisatt,as" with the power of >uiescent-extinction" abide
in the conteplation of stillness aidst the distinct nature of all
phenoena" then gi,e rise to transforations and
anifestations" they practice dhyana first" followed by
saatha" ending in saapatti'
XIf bodhisatt,as" with the power of >uiescent-extinction" fro
the uncontri,ed intrinsic nature Rof all dharasS gi,e rise to the
function of anifesting pure reals" then return to the
conteplation of stillness" they practice dhyana first" followed
by saapatti" ending in saatha'
XIf bodhisatt,as" with the power of >uiescent-extinction" with
,arious purities abide in stillness" yet gi,e rise to
transforations and anifestations" they practice dhyana" first"
followed by both saatha and saapatti'
XIf bodhisatt,as" with the power of >uiescent-extinction as a
support" engaging in utter stillness" then gi,e rise to
transforations and anifestations" they practice both dhyana
and saatha first" followed by saapatti'
XIf bodhisatt,as" with the power of >uiescent-extinction as a
support" engaging in perforing transforations and
anifestations" then gi,e rise to utter stillness and pure
luinous wisdo" they practice both dhyana and saapatti"
followed by saatha'
XIf bodhisatt,as" with the wisdo of !oplete #nlightenent"
perfectly haroniDe all RdualitiesS and ne,er depart fro the
nature of enlightenentR3CS in relating to the di,erse RdharaS
naturesR30S or phenoena"R31S they are perfect in the
threefold practice of according with the intrinsic nature of pure
RsaadhiS'
XFirtuous an" these are called the twenty-fi,e practices of
bodhisatt,as' (ll bodhisatt,as practice in this way' If
bodhisatt,as and sentient beings in the &hara #nding (ge
wish to rely on these practices" they should uphold practices of
purity"R32S >uietly conteplate and wholeheartedly repent' (t
the end of twenty-one days" after placing a nubered tally for
each of the twenty-fi,e ethods" they should wholeheartedly
pray Rand see. di,inationS by pic.ing a tally at rando' The
nuber pic.ed will indicate whether the ethod is gradual or
sudden' %owe,er" a single thought of doubt or regret will cause
the to fail in accoplishent'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

Sound &iscernent" you should .now
that the unhindered" pure wisdo
of all bodhisatt,as arises fro saadhi:
the so-called saatha"
saapatti" and dhyana'
The gradual or sudden practice
of this threefold &hara
has twenty-fi,e ,ariations'
(ll Tathagatas in the ten directions
and the practitioners in the past" present" and future
achie,e bodhi through this &hara"
with the only exceptions being
those of sudden enlightenent
and those who do not follow the &hara'
(ll bodhisatt,as and sentient beings
in the &hara #nding (ge
should e,er practice diligently
in accordance with these ethods'
6elying on the BuddhaWs power of great copassion"
they will before long attain nir,ana'

Bodhisatt,a !leansed of (ll Karic +bstructions

Then the Bodhisatt,a !leansed of (ll Karic +bstructions rose
fro his seat in the idst of the assebly" prostrated hiself
at the feet of the Buddha" circled the Buddha three ties to the
right" .nelt down" <oined his pals" and said: X+ *orld
%onored +ne of great copassionE Aou ha,e broadly
expounded to us such inconcei,able things as the practices of
all Tathagatas of the causal ground" and ha,e caused the
assebly to gain what they ha,e ne,er had before' %a,ing
seen the BuddhaWs arduous toil through .alpas as innuerable
as the grains of sand of the Ganges" and his efforts in practice
unfold as if they were in but an instant of a thought" we
bodhisatt,as feel deeply fortunate and <oyous'
X*orld %onored +ne" if the intrinsic nature of this enlightened
ind is pure" what caused it to be defiled" a.ing sentient
beings deluded" perplexed" and unable to enter it? -ray let the
Tathagata thoroughly expound and re,eal to us the nature of
dharas so that this assebly and sentient beings in the
&hara #nding (ge ay use Ryour teachingS as a guiding
,ision in the future'Y %a,ing said these words" he prostrated
hiself on the ground' %e ade the sae re>uest three ties"
each tie repeating the sae procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a
!leansed of (ll Karic +bstructions: X#xcellent" excellentE
Firtuous an" for the benefit of this assebly and sentient
beings in the &hara #nding (ge" you ha,e as.ed the
Tathagata" about such expedient ethods' $isten attenti,ely
now" I shall explain it to you'Y
%earing this" the Bodhisatt,a !leansed of (ll Karic
+bstructions was filled with <oy" and listened silently along with
the assebly'
XFirtuous an" since beginningless tie all sentient beings
ha,e been deludedly concei,ing and clinging to the existence of
self" person" sentient being" and life' They ta.e these four
in,erted ,iews as the essence of a real self" thereby gi,ing rise
to dual states of li.e and disli.e' RThusS" based on one delusion"
they further cling to other delusions' These two delusions rely
on each other" gi,ing rise to the illusory paths of .ara'
Because of illusory .ara" sentient beings deludedly percei,e
the turning flow Rof cyclic existenceS' Those who detest the
turning flow Rof cyclic existenceS deludedly percei,e nir,ana"
and hence are unable to enter Rthe real ofS pure
enlightenent' It is not enlightenent that thwarts their
entering= rather" it is the idea that Zthere is one who can enter'W
Therefore" whether their thoughts are agitated or ha,e ceased"
they cannot be other than confused and perplexed'
X*hy is this? Because the original-arising ignorance has been
Rfalsely percei,ed asS oneWs own aster since beginningless
tie" therefore all sentient beings are unable to gi,e rise to the
wisdo-eye' The nature of their bodies and inds is nothing
but ignorance' RThis ignorance which does not eliinate itself
ay be illustratedS by the exaple of the an who does not
ta.e his own life' Therefore" you should .now that people get
along with those who li.e the and resent those who contradict
the' Because li.e and disli.e nurture ignorance" sentient
beings always fail in their pursuit of the -ath'
XFirtuous an" what is the signR33S of the self? It is that which
is experienced in the inds of sentient beings' irtuous an" for
instance" when a anWs body is well coordinated and healthy"
he forgets about its existence' %owe,er" when his four libs
are sluggish and his body unhealthy and unregulated" then with
the slightest treatent of acupuncture and oxa he will
becoe aware of the existence of the self again' Therefore" the
self anifests when experience is felt' Firtuous an" e,en if
this anWs ind experienced the real of the Tathagata and
clearly percei,ed pure nir,ana" it would be but the phenoenon
of the self'
XFirtuous an" what is sign of the person? It is that which is
experienced in the inds of sentient beings' Firtuous an" he
who awa.ens to the self no longer identifies with the self' This
awa.ening" which is beyond all experience" is the ar. of the
person' Firtuous an" both what is awa.ened to and the
awa.ening are not the self' Thus" e,en if this anWs ind were
perfectly awa.ened to nir,ana" it would be but the self
RbecauseS as long as there is e,en the slightest trace of
awa.ening or stri,ing in the ind to realiDe the principle"R38S it
would be the sign of the person'
XFirtuous an" what is the sign of sentient beings? It is the
experience which is beyond self-awa.ening and it is that which
is awa.ened to in the inds of sentient beings' Firtuous an" if
for exaple a an says" ZI a a sentient being"W we .now that
what he spea.s of as Zsentient beingW refers neither to hiself
nor another person' *hy is he not referring to his self? Since
this self is sentient being" it is not liited to his self' Since this
self is sentient being" therefore it is not another personWs self'
Firtuous an" the experiences and awa.enings of sentient
beings are all Rtraces ofS the self and the person' In the
awa.ening beyond the traces of the self and person" if one
retained the awareness of ha,ing realiDedR39S soething" it
would be called the sign of sentient beings'
XFirtuous an" what is the sign of life? It is the ind of
sentient beings that illuinates purity" in which they are aware
of what they ha,e realiDed' Karic RconsciousnessS and wisdo
cannot percei,e thesel,es' This is coparable to the root of
life' Firtuous an" when the ind is able to illuinate and
percei,e enlightenent" it is but a defileent" because both
percei,er and percei,ed are not apart fro defileent' (fter ice
elts in hot water" there is no ice to be aware of its elting'
The perception of the existence of the self enlightening itself is
also li.e this'
XFirtuous an" if sentient beings in the &hara #nding (ge do
not understand these four characteristics Rof the selfS" e,en
after culti,ating the -ath diligently for any .alpas" Rit is stillS
called practicing with attachentsR3:S and they will not be able
to accoplish the fruition of sainthood' Therefore" this is called
Rculti,atingS the True &hara in the &hara #nding (ge' *hy?
Because they ista.e the ,arious aspects of the self for
nir,ana" and regard their experiences and awa.enings as
accoplishents' This is coparable to a an who ista.es a
thief for his own son' %is wealth and treasure will ne,er
increase' *hy? Because if one grasps onto the self" one will
also grasp onto nir,ana' For hi" the root of grasping onto the
self is RerelyS suppressed and RseeinglyS there is the
appearance of nir,ana' If there is one who hates the self" one
will also ha,e hatred for birth and death' /ot .nowing that
grasping is the real Rsource ofS birth and death" hatred for birth
and death is RalsoS not liberation'
X%ow does one recogniDe the &hara of nonliberation? Firtuous
an" if sentient beings in the &hara #nding (ge" while
culti,ating bodhi" ha,e partial actualiDation Rof !oplete
#nlightenentS and thin. they are already pure" then they
ha,e not exhausted the root of the trace of the self' If soeone
praises his &hara" it gi,es rise to <oy in his ind and he
wants to liberate the praiser' If soeone criticiDes his
achie,eent" that gi,es rise to hatred in his ind' Thus one
can tell that his attachent to the phenoenon of the self is
strong and fir' RThis selfS is hidden in the storehouse
consciousness'R3;S It wanders in the sense faculties and has
ne,er ceased to exist'
XFirtuous an" these practitioners" because they do not
eliinate the phenoenon of the self" cannot enter Rthe real
ofS pure enlightenent' Firtuous an" if one actualiDes the
eptiness of the self" there will be no one there who can
slander the self' *hen there is a self who expounds the
&hara" the self has not been se,ered' The sae holds true
for sentient beings and life'
XFirtuous an" sentient beings in the &hara #nding (ge
spea. of illness Rin their practiceS as the &hara' They are
pitiable people' Though diligent in their practice" they only
increase their illness and are conse>uently unable to enter the
Rreal ofS pure enlightenent'
XFirtuous an" because sentient beings in the &hara #nding
(ge are not clear about these four signs Rof the selfS when they
ta.e the TathagataWs understanding and conduct to be their
own practice" they will ne,er reach accoplishent' Soe
clai that they ha,e had actualiDations though they ha,e not=
soe clai that they ha,e had realiDations though they ha,e
not' *hen they see others ore ad,anced than thesel,es"
they becoe <ealous' Because these people ha,e not se,ered
their grasping onto the self" they are unable to enter the Rreal
of5 pure enlightenent'
XFirtuous an" sentient beings in the &hara #nding (ge who
wish to accoplish the -ath should not see. awa.ening through
increasing their .nowledge by listening Rto the &haraS' This
will only further strengthen their ,iew of the self' Instead" they
should stri,e to diligently subdue their ,exationsE They should
generate great courage to attain what they ha,e not attained
and se,er what they ha,e not se,ered' In all circustances"
they should not gi,e rise to cra,ing" hatred" attached lo,e"
arrogance" flattery" croo.edness" en,y" and <ealousy' Then" the
affection and grasping between the self and the others will be
extinguished' R*hen they can do thisS" the Buddha says that
they will gradually reach accoplishent' Furtherore" they
should see. good teachers so that they will not fall into
erroneous ,iews' %owe,er" if they gi,e rise to hatred and lo,e
in their inds while see.ing Ra good teacherS" they will be
unable to enter the ocean of pure enlightenent'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

!leansed of (ll Karic +bstructions"
you should .now that sentient beings"
because of their attachent to and lo,e of self"
ha,e been bound in the illusory turning flow
Rof cyclic existenceS since beginningless tie'
*ithout se,ering the four signs Rof the selfS"
bodhi will not be attained'
*ith the ind harboring lo,e and hatred"
and thoughts carrying flattery and croo.edness"
one is full of confusion and perplexity"
and cannot enter the citadel of enlightenent'
To return to the real of enlightenent"
desire" anger" and delusion ust first be eliinated'
*hen attachent to the dhara Rof nir,anaSR3BS
no longer exists in the ind"
one can gradually reach accoplishent'
This body is originally nonexistent
so how can lo,e and hatred arise?
( practitioner should also see. a good teacher
so as not to fall into erroneous ,iews'
If hatred and lo,e arise in the >uest"
he will not accoplish RenlightenentS'

Bodhisatt,a of 7ni,ersal #nlightenent

Then the Bodhisatt,a of 7ni,ersal #nlightenent rose fro his
seat in the idst of the assebly" prostrated hiself at the feet
of the Buddha" circled the Buddha three ties to the right"
.nelt down" <oined his pals" and said: X+ *orld %onored +ne
of great copassionE Aou ha,e with no hesitation explained the
faults in practice so that this great assebly Rof bodhisatt,asS
has gained what it ne,er had before' Their inds are
thoroughly at peace and they ha,e gained a great" secure" and
steadfast Rteaching as a guiding ,ision for their practiceS'R8CS
X*orld %onored +ne" sentient beings in the &hara #nding (ge
will gradually be further away fro the days of the Buddha' The
sages and saints will seldo appear" while the heretical
teachings win increase and flourish' *hat .ind of people" then"
should sentient beings see. to follow? *hat .ind of &hara
should they rely on? *hat line of conduct should they adopt?
+f what faults Rin practiceS should they rid thesel,es? %ow
should they arouse the RbodhiS ind so that the blind ultitude
can a,oid falling into erroneous ,iews?Y %a,ing said these
words" he fully prostrated hiself on the ground' %e ade the
sae re>uest three ties" each tie repeating the sae
procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a of
7ni,ersal #nlightenent: X#xcellent" excellentE Firtuous an"
you ha,e as.ed the Tathagata about such ethods of practice
which are able to ipart to all sentient beings" in the &hara
#nding (ge" the Fearless #ye of the -ath so that they will be
able to accoplish the holy path' $isten attenti,ely now' I shall
explain it to you'Y
%earing this" the Bodhisatt,a of 7ni,ersal #nlightenent was
filled with <oy and listened silently along with the assebly'
XFirtuous an" sentient beings in the &hara #nding (ge who
wish to arouse the great ind should search for a good
teacher' Those who wish to practice should loo. for one who
has correct ,iews in all aspects' Such a teacherWs ind does not
abide in characteristics' %e has no attachent to the reals of
sra,a.as and pratye.abuddhas' Though RexpedientlyS
anifesting worldly afflictions" his ind is always pure' Though
displaying isdeeds" he praises the practice of purity and does
not lead sentient beings into undisciplined conduct and
deeanor' If sentient beings see. out such a teacher" they will
accoplish unexcelled perfect enlightenent'R80S
XIf sentient beings in the &hara #nding (ge eet such a
teacher" they should a.e offerings to hi e,en at the
expense of their li,es" not to ention their food" wealth"
spouse" children" and retinue' Such a teacher always re,eals
purity in the four odes of conduct'R81S #,en if he shows
isdeeds and excesses" disciples should not gi,e rise to pride
and contept in their inds' If these disciples do not entertain
e,il thoughts of their teacher" they will ultiately be able to
accoplish correct enlightenent' Their ind-flowers will
blosso and illuine all -ure $ands in the ten directions'
XFirtuous an" the wondrous &hara that is actualiDed by this
good teacher should be free fro four .inds of faults' *hat are
these four faults?
XThe first is the fault of contri,ance' If a an says: ZI exert
yself in all .inds of practices based on y intrinsic RpureS
ind in order to see. !oplete #nlightenent"W this is a fault"
because the nature of !oplete #nlightenent is not ZattainedW
by contri,ance'
XThe second is the fault of allowing things to be as they are' If
a an says: ZI neither wish to se,er birth and death nor see.
nir,ana' There are no conceptions of sasara and nir,ana as
truly arising or perishing' I allow e,erything to ta.e its course
with the ,arious natures of dharas in y >uest for !oplete
#nlightenent"W this is a fault" because the nature of !oplete
#nlightenent does not coe about through accepting things
as they are'
XThe third is the fault of stopping' If a an says: ZIn y >uest
for !oplete #nlightenent" if I peranently stop y ind
fro ha,ing any thoughts" then I will attain the >uiescence and
e>uality of the nature of all RdharasS"W this is a fault" because
the nature of !oplete #nlightenent does not confor with
the stopping of thoughts'
XThe fourth is the fault of annihilation' If a an says: ZIn y
>uest for !oplete #nlightenent" if I peranently annihilate
all ,exations" then y body and ind" not to ention the
illusory reals of sense faculties and dust" will ultiately be
eptiness and utter nothingness' #,erything will be Rin the
state ofS eternal >uiescence"W this is a fault" because the nature
of !oplete #nlightenent is not annihilation'
X+ne who is free fro these four faults will .now purity' To
discern these faults is to ha,e the right discernent' To ha,e
other discernents than these is called erroneous discernent'
XFirtuous an" sentient beings in the &hara #nding (ge who
wish to culti,ate thesel,es should" to the end of their li,es"
a.e offerings to ,irtuous friends and ser,e good teachers'
*hen a good teacher approaches the" they should se,er
arrogance and pride' *hen the teacher lea,es the" they
should se,er hatred and resentent' Be it fa,orable or ad,erse
condition that Ra teacherS brings to the" they should regard it
as epty space' They should fully realiDe that their own bodies
and inds are ultiately identical with all sentient beingsW" and
are the sae in essence" without difference' If they practice in
this way" they will enter the Rreal ofS !oplete
#nfightenent'
XFirtuous an" when sentient beings in the &harina #nding (ge
are unable to accoplish the -ath" it is due to the seeds of lo,e
and hatred toward thesel,es and others since beginningless
tie' Thus they are not liberated' If a an regards his foes as
he would his parents" without duality" then all faults will be
eliinated' *ithin all dharas" self" others" lo,e" and hatred
will also be eliinated'
XFirtuous an" sentient beings in their >uest for !oplete
#nlightenent in the &hara #nding (ge should gi,e rise to
the bodhi-ind" saying: ZI will lead all sentient beings
throughout boundless space into ultiate !oplete
#nlightenent' In Rthe real ofS !oplete #nlightenent"
there is no realiDer of enlightenent" and Rthe signs ofS self"
others" and all characteristics are left behind'W Gi,ing rise to
such a ind" they will not fall into erroneous ,iews'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

7ni,ersal #nlightenent" you should .now
that sentient beings in the &hara #nding (ge
who wish to see. a good teacher
should find one with correct ,iews
whose ind is far away fro the Two Fehicles'
The &hara Rhe actualiDesS should be free
fro the four faults of
contri,ance" stopping" allowing things
to be as they are" and annihilation'
(pproached by the teacher" they should
not be arrogant and proud'
$eft by the teacher" they should not be resentful'
*hen witnessing different conditions
displayed by the teacher"
they should regard the as precious rare occurrences"
li.e a Buddha appearing in the world'
RThey shouldS brea. not the rules of discipline and deeanor
and .eep the precepts fore,er pure"
lead all sentient beings into
the ultiate !oplete #nlightenent"
be free fro the signs of the self"
person" sentient beings" and life'
*hen relying on correct wisdo"
they will transcend erroneous ,iews"
actualiDe enlightenent" and enter parinir,ana'

Bodhisatt,a +f !oplete #nlightenent

Then the Bodhisatt,a of !oplete #nlightenent rose fro his
seat in the idst of the assebly" prostrated hiself at the feet
of the Buddha" circled the Buddha three ties to the right"
.nelt down" <oined his pals" and said: X+ *orld %onored +ne
of great copassionE Aou ha,e broadly expounded expedient
ethods for attaining pure enlightenent so that sentient
beings in the &hara #nding (ge ay recei,e great benefit'
*orld %onored +ne" we ha,e already awa.ened' Aet after the
nir,ana of the Buddha" how should sentient beings in the
&hara #nding (ge who are not awa.ened dwell in retreats to
culti,ate this pure real of !oplete #nlightenent? *hich of
the three .inds of pure conteplation are foreost within the
Rculti,ation ofS !oplete #nlightenent? May the great
passionate +ne bestow great benefit upon this assebly and
sentient beings in the &hara #nding (ge'Y %a,ing said these
words" he prostrated hiself on the ground' %e ade the sae
re>uest three ties" each tie repeating the sae procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a of
!oplete #nlightenent: X#xcellent" excellentE Firtuous an"
you ha,e as.ed the Tathagata about such expedient ethods
for the sa.e of bringing great benefit to sentient beings' $isten
attenti,ely now' I shall explain the to you'Y
%earing this" the Bodhisatt,a of !oplete #nlightenent was
filled with <oy and listened silently along with the assebly'
XFirtuous an" whether during the tie of the BuddhaWs stay in
the world" after his nir,ana" or in the declining period of the
&hara" sentient beings with Mahayana nature who ha,e faith
in the BuddhaWs ysterious ind of great !oplete
#nlightenent and who wish to culti,ate thesel,es should" if
they li,e in a onastic counity with other practitioners and
are occupied by ,arious in,ol,eents" exaine thesel,es and
engage in conteplation as uch as circustances perit in
accordance with what I ha,e already taught'
XIf they are not occupied by ,arious in,ol,eents" they should
set up a place for for practice and fix a tie liit: 01+ days for
a long period" 0++ for a ediu period" and ;C for a short
period' Then they should dwell peacefully in this pure place' If
the Buddha is present" they should hold correct conteplation
of hi' If the Buddha has entered nir,ana" they should install
his iage" generate right indfulness" and gaDe at hi as if he
were still li,ing in the world' They should adorn Rthe sanctuaryS
with banners and a.e offerings of flowers and within the first
twenty-one days a.e obeisance to the Buddhas in all ten
directions with utost sincere repentance' Thus they will
experience auspicious signs and obtain lightness and ease Rof
the indS' (fter these twenty-one days" their inds should be
well collected'
XIf the retreat period o,erlaps with the three-onth suer
retreat Rof sra,a.asS" they should adhere to and abide with the
retreat of a pure bodhisatt,a" instead' Their inds should stay
away fro the Rways ofS sra,a.as" and they do not ha,e to be
in,ol,ed with the counity at large' +n the first day of the
retreat" they should say this in front of the Buddha: ZI" bhi.shu
or bhi.shuni" upasa.a or upasi.a so and so" in the bodhisatt,a
,ehicle" will culti,ate the practice of >uiescent-extinction and
together enter Rwith other bodhisatt,asS into the pure abode of
(bsolute 6eality' I will ta.e the great !oplete #nlightenent
as y onatery' My body and ind" will peacefully abide in the
*isdo of #>uality'R82S The intrinsic nature of nir,ana is
without bondage' *ithout depending on the sra,a.as" I now
respectfully pray that I can abide for three onths with the
Tathagatas and great bodhisatt,as in all ten directions' For the
great cause of culti,ating the unsurpassed wondrous
enlightenent of a bodhisatt,a" I will not be with the
counity at large'W
XFirtuous an" this is called the retreat anifested by the
bodhisatt,a' (t the end of the three .inds of periods of retreat"
R83S he is free to go unhindered' Firtuous an" if practitioners
in the &hara #nding (ge go into retreats on the Bodhisatt,a
-ath" they should not accept Ras authenticS any experience
which they ha,e not heard Rfro the TathagataS'
XFirtuous an" if sentient beings practice saatha" they should
first engage in perfect stillness by not gi,ing rise to
conceptualiDation' %a,ing reached the extree of stillness"
enlightenent will coe about' Such stillness Rac>uiredS in the
beginning Rof practiceS per,ades a uni,erse fro oneWs body" as
does enlightenent' Firtuous an" when enlightenent
per,ades a uni,erse" a single thought produced by any li,ing
being in this uni,erse can be percei,ed by these practitioners'
*hen their enlightenent per,ades hundreds of thousands of
uni,erses" the sae condition pre,ails' They should not accept
Ras authenticS any experience that they ha,e not heard Rfro
the TathagataS'
XFirtuous an" if sentient beings practice saapatti" they
should first be indful of the Tathagatas in all ten directions
and the bodhisatt,as in all worlds' 6elying on ,arious ethods"
they will diligently culti,ate saadhi in gradual steps" bearing
hardship' They should a.e great ,ows Rto sa,e sentient
beingsS and thus ripen their seeds Rof !oplete
#nlightenentS' They should not accept Ras authenticS any
experience that they ha,e not heard Rfro the TathagataS'
XFirtuous an" if sentient beings practice dhyana" they should
begin with ethods of counting'R88S RGraduallyS they will be
clearly aware of the arising" abiding" and ceasing of each
thought" as well as the state before the arising of a thought"
the state after the arising of a thought" and the scope and
nuber of these thoughts' Further on" they will be aware of
e,ery thought" whether wal.ing" standing" sitting" or lying
down' By gradually ad,ancing still further" they will be able to
discern a drop of rain in hundreds of thousands of worlds as if
seeing" with their own eyes" an ob<ect used by the' R(gainS"
they should not accept Ras authenticS any experience that they
ha,e not heard Rfro the TathagataS'
XThese are the foreost expedient ethods in practicing the
three conteplation techni>ues' If sentient beings thoroughly
practice and aster all three of the with diligence and
perse,erance" it will be called" ZTathagata appearing in the
world'W In the future &hara #nding (ge" if sentient beings with
dull capacities who wish to culti,ate the -ath are unable to gain
accoplishent due to their .aric obstructions" they should
Dealously repent and always reain hopeful' They should first
se,er their hatred" attachent" en,y" <ealousy" flattery" and
croo.edness" and pursue the unsurpassable ind'R89S (s to
the three .inds of pure conteplation" they should practice one
of the' If they fail in one" they should try another' They
should steadily stri,e to attain realiDation without gi,ing up'Y
(t that tie" the *orld %onored +ne" wishing to clarify his
eaning" proclaied these gathas:

!oplete #nlightenent" you should .now
that all sentient beings
see.ing to tread on the unsurpassed -ath
should first enter a retreat'
They should repent their beginningless
.aric obstructions for twenty-one days
and then engage in right conteplation'
#xperiences that they ha,e not heard Rfro the TathagataS
should not be accepted Ras authenticS'
In saatha one practices perfect stillness'
In saapatti one upholds right indfulness'
In dhyana one begins with clear counting'
These are the three pure conteplations'
Those who practice the with diligence
are called XBuddhas appearing in the world'Y
Those with dull capacities who are not accoplished
should repent Dealously of all the isdeeds
they ha,e created since beginningless tie'
*hen all obstructions are extinguished"
the real of Buddhahood appears'

Bodhisatt,a Foreost in Firtue and Goodness

Then the Bodhisatt,a Foreost in Firtue and Goodness rose
fro his seat in the idst of the assebly" prostrated hiself
at the feet of the Buddha" circled the Buddha three ties
cloc.wise" .nelt down" <oined his pals" and said: Y+ world
%onored +ne of great copassionE Aou ha,e broadly re,ealed
to us and sentient beings in the &hara #nding (ge such
inconcei,able things' *orld %onored +ne" what should this
Mahayana teaching be naed? %ow should one recei,e and
obser,e it? *hen sentient beings practice it" what erit will
they gain? %ow should we protect those who .eep and recite
this sutra? *hat will the extent of the benefit be if one spreads
this teaching?Y %a,ing said these words" he prostrated hiself
on the ground' %e ade the sae re>uest three ties" each
tie repeating the sae procedure'
(t that tie the *orld %onored +ne said to the Bodhisatt,a
Foreost in Firtue and Goodness: X#xcellent" excellentE
Firtuous an" for the benefit of the ultitude of bodhisatt,as
and sentient beings in the &hara #nding (ge" you ha,e as.ed
the Tathagata the nae and erit of this teaching' $isten
attenti,ely now' I shall explain it to you'Y
%earing this" the Bodhisatt,a Foreost in Firtue and Goodness
was filled with <oy and listened silently along with the
assebly'
XFirtuous an" this sutra is expounded by hundreds of
thousands of illions of Buddhas as innuerable as the grains
of sand of the Ganges' It is esteeed by all Tathagatas in the
past" present" and future' It is the refuge of all bodhisatt,as in
all ten directions' It is the pure eye of the twel,e di,isions of
the Buddhist scriptures'
XThis sutra is called the &harani of !oplete #nlightenent of
the Maha,aipulya Teaching' It is also called the Sutra of the
7ltiate Truth" the Mysterious King Saadhi" the &efiniti,e
6eal of the Tathagata" and the &istinctions within the Intrinsic
/ature of the Tathagatagarbha' Aou should respectfully recei,e
and obser,e it'
XFirtuous an" this sutra re,eals only the real of the
Tathagatas and can only be fully expounded by the Buddha" the
Tathagata' If bodhisatt,as and sentient beings in the &hara
#nding (ge rely on it in their practice" they will gradually
progress and reach Buddhahood'
XFirtuous an" this sutra belongs to the sudden teaching of the
Mahayana' Fro it sentient beings of sudden RenlightenentS
capacity will attain awa.ening' This sutra also ebraces
practitioners of all other capacities who engage in gradual
culti,ation= it is li.e a ,ast ocean which allows sall streas to
erge into it' (ll who drin. this water" fro gadflies and
os>uitoes to asuras" will find fulfillent'
XFirtuous an" if there were a an who" with the purest
intentions" gathered enough of the se,en treasuresR8:S to fill a
great chiliocos and ga,e the all as als" he could not be
copared to another an who hears the nae of this sutra
and understands the eaning of a single passage' Firtuous
an" if soeone teaches hundreds of sentient beings as
innuerable as the grains of sand of the Ganges such that they
attain arhatship" his erit cannot be copared to that of an
expounder of half a gatha of this sutra'
XFirtuous an" if a an hears the nae of this sutra and has
faith in it without any doubt" you should .now that he has sown
the seeds of erit and wisdo not with <ust one or two
Buddhas= indeed he has culti,ated roots of goodness and heard
the teaching of this sutra fro Buddhas as innuerable as the
grains of sand of the Ganges' Firtuous an" you should protect
all practitioners of this sutra in the &hara #nding (ge so that
e,il deons and heretical practitioners will not disturb their
bodies and inds and cause the to regress'Y
(t that tie in the assebly" the Fire %ead Fa<ra" the *rec.ing
Fa<ra" the /ilaR8;S Fa<ra" and other ,a<ra RguardiansS
nubering eighty thousand" together with their retinues" rose
fro their seats" prostrated thesel,es at the feet of the
Buddha" circled hi three ties cloc.wise" and said in unison:
X*orld %onored +neE If in the &hara #nding (ge there are
sentient beings who practice this definiti,e Mahayana teaching"
we will guard and protect the as we would our own eyes' *e
will lead our retinues to their place of practice to guard and
protect the day and night so that they will not regress' *e
will see to it that their failies will fore,er be free fro all
calaities and hindrances" that they will ne,er ha,e any
plagues and illnesses" that their wealth and treasures will be
aple" and that they will not be in need'Y
Then Mahabraha-de,araia"R8BS the .ing of the twenty-eight
hea,ens"R9CS the .ing of Mount Sueru" and the RfourS
$o.apalas rose fro their seats" prostrated thesel,es at the
feet of the Buddha" circled hi three ties to the right and said
in unison: X*orld %onored +neE *e too will guard and protect
those who obser,e this sutra so that they can li,e in security
and peace without regression'Y
Then the powerful .ing of deons" Kubhanda" and one
hundred thousand other deon .ings rose fro their seats"
prostrated thesel,es at the feet of the Buddha" circled hi
three ties to the right and said: X*orld %onored +neE *e also
will guard and protect those who obser,e this sutra fro
orning to night so that they will not fall bac. in their practice'
If ghosts and spirits approach within one yo<anaR90S of their
dwelling" we shall pul,eriDe the'Y
*hen the Buddha had preached this scripture" all who were in
the assebly" including bodhisatt,as" de,as" nagas" and others
of the eight groupsR91S with their retinues" as well as the de,a
.ings and Braha .ings" ha,ing heard the teaching of the
Buddha" were filled with great <oy' *ith faith" they respectfully
recei,ed and practiced this teaching'
Glossary

(MIT(B%( S7T6( 4( i tuo <ing5: The principal scripture on
which the -ure $and practice is based' 6eciting Buddha
(itabha@s nae is one" if not the ost accessible and
siplest" for of Buddhist practice' Through (itabha
Buddha@s ,ow" any person who sincerely in,o.es his nae and
expresses the wish to be born in the -ure $and will be reborn
there'
(/7TT(6(-S(MA(K?S(MB+&%I 4a nou duo luo san iao sanpu
ti5: 7nexcelled perfect enlightenent of the Buddha'
(6%(T 4a luo han5: X*orthy one'Y In Buddhist tradition" the
arhat is thought of as ha,ing copleted the course of Buddhist
practice and attained liberation" or nir,ana' (s such" the arhat
is no longer sub<ect to rebirth and death' (rhat is also one of
the epithets of the Buddha'
(S(MKA( 4a seng >i5: Innuerable and infinite'
(S76( 4a xiu luo5: +ne type of being in the sixth real of
existence' (suras are beings who ha,e the erit to tra,el to
the hea,enly reals but are inflicted with a ind of <ealousy'
They are always <ealous of hea,enly de,as or gods and fight
with the'
(F($+KIT#SF(6( 4Guan shi yin5: -erhaps the ost iportant
bodhisatt,a in the #ast (sian Buddhist tradition= he is the
ebodi ent of copassion who hears and responds to the
cries of all li,ing beings' (,alo.ites,ara can be both ale and
feale" but in !hina the bodhisatt,a is usually depicted in the
feale for'
(F(T(MS(K( S7T6(: See %ua?yen Ging'
(FI&A( 4wu ing5: $it' Xunilluined'Y (,idya eans
fundaental ignorance or dar.ness' It is usually considered a
fundaental or prial condition of sentient beings" which
ista.es illusion as reality' Fundaental ignorance brings
about desire and thereby is the essential cause binding sentient
beings in cyclic existence" where they experi ence all .inds of
suffering' It ,eils the understanding of the true na ture of
existence and is the cause of the construct of illusions' The
analogy of fundaental ignorance used throughout The Sutra
of !oplete #nlightenent is the flower in the s.y'
B%(G(F(/ 4Shi Dun5: $it' X*orld %onored +ne'Y +ne of the ten
titles of the Buddha'
B%iKS%7" B%IKS%7/I 4bi >iu" bi >iu ni5: Fully ordained
Buddhist on. and nun" respecti,ely'
B%7MI 4di5: The bhuis 4ground" regions" or stages5 are the
last ten stages of a bodhisatt,a@s career on his or her way to
full Buddha hood' See Bodhisatt,a -ositions'
B+&%I 4pu ti5: Bodhi can refer to: 05 the principal wisdo that
se,ers all ,exations and defileents and realiDes nir,ana 15 the
phenoenal wisdo that realiDes the truth of e,ery conditioned
phenoenon that can realiDe oniscience'
B+&%I?MI/& 4pu ti xin5: The ind of wisdo' ( central idea in
Mahayana Buddhis" its eaning ,aries in different contexts:
05 the altruistic ind of a person who aspires to attain
Buddhahood for the sa.e of helping sentient beings" 15 the
genuine actualiDation of en lighterient" awa.ening to the true
nature of reality and the loftiness of Buddhahood" and 25
selfless action' This last eaning is extreely iportant" yet
often o,erloo.ed' In regards to the first definition" arousing the
bodhi?ind is the first step in establishing oneself on the
Bodhisatt,a -ath'
B+&%IS(TTF( 4pu sa5: X#nlightened being'Y The role odel in
the Mahayana tradition' The bodhisatt,a is a being who ,ows to
reain in the world of sasara" postponing his or her own full
liberation until all other li,ing beings are deli,ered'
B+&%IS(TTF( -+SITI+/S 4pu sa wei5: (nyone who can gi,e
rise to the altruistic ind of enlightenent" although still an
ordinary person" becoes a bodhisatt,a and enters into the
faily of the Buddhas' In the !hinese Buddhist tradition"
specifically the %ua Aen tradition" bodhisatt,a realiDations and
attainents are di,ided into 81 posi tions: Ten Faiths 4shi xin5"
Ten (bodes 4shi Dhu5" Ten -ractices 4shi xing5" Ten
Transferences 4shi huei xiang5" Ten Grounds 4shi di5" 7ltiate
*isdo 4deng <ue5" and *ondrous *isdo 4iao <ue5'
-ractitioners at the le,el of Ten Faiths are still considered
ordinary people 4fan fu wei5" although there is a di,ision
between ordinary people of the Xinner circleY 4nei fan5 and
Xouter circleY 4wai fan5' -ractitioners of the next thirty positions
are considered to ha,e reached sagehood 4xian wei5'
-ractitioners at the Ten Grounds and abo,e ha,e reached
sainthood 4sheng wei5'
(nother di,ision of bodhisatt,a positions is the -ath of Seeing
4darsanaarga" <ien dao wei5" the -ath of -ractice
4bha,anaarga" xiu dao wei5" and the -ath of (ttainent
4labhaarga" <iu <ing wei5' (ccording to the !hinese doctrinal
syste" when a person percei,es self?nature or nature of
eptiness 4.ung xin5" the person is said to ha,e entered the
-ath of Seeing and has entered the doain of the ordinary
people of the Xinner circleY within the Ten Faiths position' -ath
of -ractice begins at the le,el of the Ten (bodes and ends at
the Ten Transferences' The -ath of (ttainent begins at the
first position of the Ten Grounds' ( bodhisatt,a progresses on
this path toward coplete" perfect Buddhahood through
abandoning gross le,els of self?grasping for subtler and subtler
le,els of selfgrasping' (t the sae tie" a bodhisatt,a
culti,ates erit and benefits li,ing beings until all obstructions
to full wisdo of eptiness are realiDed and oniscience is
attained'
B7&&%( 4fo5: XThe awa.ened one'Y The historical Buddha is
the religious teacher Gautaa Sa.yauni" who founded the
religion generally .nown in the *est as XBuddhis'Y
B7&&%(&%(6M(: See &hara'
B7&&%(?/(T76# 4fo xing5: The nature or potential for
Buddhahood= synony for the nature of eptiness' It is also
e>ui,alent to Tathagatagarbha'
!(7S($ G6+7/& 4yin di5: (nother ter for Buddha?nature' It
is called ground because it can gi,e rise to all erit and ,irtue=
it is the poten tial for !oplete #nlightenent' !ausal ground
can also refer to the initial generating of the bodhi?ind'
!%@(/: Better .nown in Gapanese as X\en'Y !h@an is one of the
ain schools of !hinese Buddhis to de,elop during the Tang
dynasty 490;?BC:5' The designation deri,es fro the Sans.rit
word dhyana" transliterated as chan?na in !hinese' !h@an can
ean editation but it can also ean the heart of Buddhis ?
enlightenent'
!A!$I! #JIST#/!#: See Sasara'
&%(6(/I 4tuo luo ni" Dhong chi5: &harani deri,es fro the root
word Xdhara"Y which eans aintaining" holding" control or
preser,ing' The literal !hinese translation of this word is
Xuni,ersal controlY or Xcoplete control'Y It refers to coplete
XaintenanceY of wisdo and XcontrolY o,er e,il passions and
influences' The words Xco pleteY and Xuni,ersalY also bear the
eaning of inclusi,eness" because it is the essence of all
approaches to the &hara' Therefore" practicing dharani
eans practicing all approaches to the &hara' In this sutra"
dharani refers to !oplete #nlightenent or Buddha-nature'
&%(6M( 4fa5: &hara has two basic eanings' &hara with
an upper case X&Y eans the Buddhist XlawY or Xteaching'Y
&hara with a lower case XdY siply refers to a thing or ob<ect"
and physical or ental phenoenon'
&%(6M(K(A( 4fa shen5: &hara Body' +ne of the three bodies
of the Buddha ? the ultiate body of reality beyond all fors"
attributes" and liits' In the !hinese Buddhist tradition the
expression" Xto see the &hara.ayaY eans to realiDe the
nature of eptiness' It is soeties used as a synony for
Buddha?nature' See entries for /irana.aya and
Sabhoga.aya'
&%(6M( #/&I/G (G# 4o fa shi dai5: ( period of tie when
the teaching of the Buddha is wea." and although there ay be
practitioners" no one is able to gain realiDation'
&%(6M(&%(T7 4fa <ie5: &hara real" the infinite reals or
worlds of reality= it can also be regarded as the ground or
nature of all things ? the Mind fro which all proceeds'
&%A(/( 4chan na5: ( ter designating certain states of
editati,e absorption culti,ated by Buddhist practitioners as a
techni>ue for attaining enlightenent' %owe,er" in this sutra
dhyana is referring to a practice after enlightenent" in which
one solely culti,ates the nondual >uiescent and still nature of
ind' See the chapter on Bodhisatt,a at #ase in Ma<estic Firtue
for further in>uiry'
#IG%T !+/S!I+7S/#SS#S 4ba shi5: ( central idea in the
Indian Aogacara 4Au >ie xing pai5 or the !onsciousness?only
school 4,i<naptiatrata" wei shi Dong5 of !hinese Buddhis"
which di,ides consciousness into eight odes of operation'
Together" these eight odes of operation are di,ided into three
catagories: 05 ,i<nana 4shi5" referring to the first fi,e sense
consciousnesses 4or the X.nowingY that arises fro contacts
between sense faculties and corresponding sense ob<ects5 and
the sixth sense consciousness" the faculty of ental
discriination 4ano,i<nana= yi shi5" 15 anas 4yi5" referring to
the se,enth ego consciousness 4o na shi5" and 25 citta 4xin5"
referring to the eighth consciousness" alaya,i<nana' The first six
consciousnesses are naed after the sense faculties that ser,e
as their support: 05 eye consciousness" 15 ear consciousness"
25 nose consciousness" 35 tongue consciousness" 85 body
consciousness" and 95 ind consciousness' The sixth
consciousness" our ordinary ind" is characteriDed by
discriination and has all dharas as its ob<ect' It utiliDes the
pre,ious fi,e consciousnesses in order to identify" interpret"
and define the world' The se,enth consciousness is the source
of the delusion of a separate self" belief in a self" self?conceit"
and self?lo,e= it ta.es the eighth consciousness as its support
and its ob<ect of attachent' It can be said to be the center of
these eight consciousnesses' The eighth consciousness
4alaya,i<nana" a lai ye shi5 operates as the underlying
continuu of the wor.ings of ind and functions as an
underlying pro<ecti,e consciousness on which delusion is
ultiately based' It is a .ind of a XrepositoryY or XstorehouseY
that contains all experiences as .arically?charged seeds"
which" under the proper causes and conditions" ripen as actions
of body" speech" and ind" which in turn create new seeds'
Therefore" the eighth consciousness is unceasingly conditioned
by the pre,ious se,en consciousnesses' *hen one is thoroughly
enlightened" these consciousnesses becoe the function of
wisdo'
#IG%T##/ #J!$7SIF# (TT6IB7T#S +F T%# B7&&%( 4shi ba bu
gong fa5: *hether wal.ing" standing" sitting" or lying down" the
physical body of the Buddha is always dignified and coposed=
a Buddha can ne,er a.e ista.es in speech or spea.
inappropriately= a Buddha@s ind is always tran>uil and
luinous= a Buddha@s true for is forless= a Buddha@s ind is
always in saadhi" li.e still water= a Buddha@s ind is clear of
all thoughts" li.e a irror reflecting iages without clinging'
The Buddha has an inexhaustible desire to deli,er sentient
beings" unsurpassable diligence" inextinguishable indfulness"
inextinguishable *isdo of #>uality" unending obser,ing
*isdo of $iberation" unending Mirrorli.e *isdo deri,ed fro
full liberation" all actions of body" speech" and thought in
accordance with wisdo" and the ability to percei,e the past"
present" and future in accordance with wisdo'
#IG%T##/ 6#($MS 4shi ba <ie5: These reals refer to the
doain of the six sense faculties" sense ob<ects" and sense
consciousnesses'
F#(6$#SS #A# +F T%# -(T% 4wu wei dao yen5: -erspicacity'
(bility to discern true fro false" wholesoe fro
unwholesoe" as a result of ha,ing realiDed enlightenent'
F+76 KI/&s +F F#(6$#SS/#SS 4si wu wei5: The Buddha@s
ability to bestow fearlessness in the heartHind of sentient
beings: correct wisdo of all &haras= exhaustion of all
outflows of wisdo" erit" and ,irtue" as well as extinction of
all habitual tendencies= ability to expound reedies to all
obstructions and hindrances on the -ath= ability to fully explain
causes of suffering'
F+76 /+B$# T67T%S 4si shen di5: The four basic principles of
Buddhis preached by Buddha in his first seron: 05 that in
the ultiate analysis" life is suffering" 15 that the cause of
suffering is desire" 25 that there is a state of peace called
nir,ana" beyond all suffering and poisons of the ind" and 35
that the way that leads to nir,ana includes the practice of
orality" concentration" and wisdo'
F+76 7/%I/&#6#& *IS&+MS 4si wu ai Dhi5: Four elo>uent
s.ills in expounding the &hara by Buddhas and great
bodhisatt,as: 05 without hindrance in &hara" the ability to
understand the texts and systes of the &hara" 15 without
hindrance in eaning" the ability to understand all subtle
eanings of the &hara" 25 without hindrance in elo>uent
speech" the ability to elo>uently spea. in any dialect= and 35
without hindrance in debate" the ability to fully present the
&hara elo>uently and appropriately to sentient beings'
%#(6T S7T6( 4Jin Ging5: +ne of the ost iportant sutras of
Mahayana Buddhis' It is especially significant in !hinese
!h@an and Gapanese \en schools'
%I/(A(/(: ( designation for the path of indi,idual liberation
within Buddhis' ( hinayanist would be anyone in any tradition
who practices for self?enlightenent or liberation" regardless of
whether he or she practices the /orthern or Southern traditions
of Buddhis'
%7(?T@+7: $it' the source of words 4before they are uttered5" a
ethod used in the !h@an school to arouse the Xdoubt
sensationY 4yi >ing5' The practitioner editates on such baffling
>uestions as: X*hat is /othingness?Y X*here a I?Y or X*ho is
reciting the Buddha@s nae?Y +ne does not rely on experience"
logic" or reasoning' +ften" these hrases are ta.en fro .ung?
ans= at other ties they are spontaniously generated by the
practitioner' The ter Xhua?t@ouY is often used interchangeably
with the Gapanese usage of X.oan'Y
%7(?A#/ 4(,atasa.a5: $it' XFlower (dornent"Y one of the
ost iportant and influential scholastic schools of !hinese
Buddhis to de,elop during the Tang dynasty 490;?BC:5' The
fundaental teaching of this school is the e>uality of all things
and the unobstructed interpenetration of" and interrelation
between" absolute reality with all phenoena'
%7(?A#/ GI/G 4(,atasa.a Sutra5: ( assi,e Mahayana
Buddhist sutra translated fro Sans.rit into !hinese in the fifth
century" se,enth century" and late eighth century' The sutra
becae >uite popular aong !hinese Buddhists" who belie,ed
that this sutra was a re,elation fro the Buddha@s
enlightenent while still absorbed in the ocean?seal saadhi
4hai yin san ei5 under the bodhi tree' In !hina" this sutra
e,entually becae the basis of the %ua?yen school' The !h@an
school has always held it in especially high regard'
K($-( 4<ie5: (n old Indian way of calculating an uniaginably
long period of tie ? an eon' These are of ,arious lengths' The
basic .alpa is 02"B98 years long' +ne thousand such .alpas
constitute a sall .alpa 4hina.alpa= xiao <ie5' Twenty sall
.alpas a.e a ediu .alpa 4antara.alpa= Dhong <ie5" and four
ediu .alpas a.e a great .alpa 4aha.alpa= da <ie5' The
creation" continuation" destruction" and eptiness ? four
phases of a world cycle ? are four .alpas'
K(6M( 4ye5: $it' Xaction'Y Basically" the law of cause and effect
to which all sentient beings ? indeed all things ? are sub<ect'
Kara is broadly construed in Buddhis to include physical"
,erbal" and ental actions' It is also the cuulati,e causal
situation affecting one@s destiny as a result of past acts"
thoughts" and eotions'
K7/G?(/: $it' a Xpublic case"Y as in a law case' ( !h@an
ethod of editation in which the practitioner energetically
and singleindedly pursues the answer to an enigatic
>uestion either posed by the aster or that arises
spontaneously' The >uestion can be answered only by
abandoning logic and reasoning" through directly generating
and brea.ing through the Xdoubt sensationY under natural
causes and conditions' Faous .ung?an encounters were
recorded and used by asters to test their disciples@
understanding" or they ser,ed as a catalyst for enlightenent'
The ter X.ung?anY is often used interchangeably with Xhua?
t@ou'Y
M(%(A(/( 4da cheng5: $it' Xgreat ,ehicle"Y a branch of
Buddhis" whose followers ,ow to attain Supree
#nlightenent for the sa.e of deli,ering all other sentient
beings fro suffering'
M(/I G#*#$ 4o ni Dhu5: Sybolic of the precious inherent
Buddha-nature 4fo xing5 in all sentient beings'
/I6M(/(K(A( 4hua shen5: See Transforation Body'
/I6F(/( 4nie pan5: Total extinction of desire and suffering" the
state of liberation through full enlightenent'
/+?S#$F 4anatan= wu wo5: The Buddha@s central teaching
that there is no isolated" self?existing entity that can be
grasped as the self= it is erely a conceptual construct fro
the illusory ind'
-(6(MIT(S 4bo luo i5: X-erfectionsY or ways for
transcendence to liberation' The six paraitas are the ain
practices of Mahayana bodhisatt,as: gi,ing 4dana= bu shi5"
orality 4sila= chi <ie5" patience 4.santi= ren ru5" diligence 4,ira=
<ing <in5" editation 4dhyana= chan ding5" and wisdo 4pra<na=
bo re5' The ten paraitas" practiced by great bodhisatt,as
abo,e the Ten Grounds" consist of four ore additions to the
six paraitas: expedient eans 4upaya.ausalya= fang bian5"
,ows 4pranidhana= yuan5" power 4bala= Ii5" and all?.nowing
wisdo 4<nana= Dhi5'
-$(TF+6M S7T6( 4Tan Ging5: ( scripture attributed to the
se,enth century !h@an aster" %uineng 492;?:025" who was
the Sixth -atriarch in the !h@an school and perhaps the ost
faous of !hinese patriarchs' %e was the founder of the
southern school of !h@an" which ephasiDed sudden
enlightenent'
-6(TA#K(B7&&%( 4bi Dhi fo5: ( self?enlightened being 4du?
<ue5" one who has attained liberation fro all suffering by
conteplating dependent origination 4yuan?<ue5'
6#T6IB7TI+/ B+&A 4bao shen5: XSabhoga.aya'Y +ne of the
three bodies of the Buddha: body of beatitude ? the for of the
Buddha that en<oys the fulfilent of ,ows in the -ure $ands'
S(M(&%I 4ding5: $i.e dhyana" saadhi also refers to states of
editati,e absorption" but it is a broader and ore generic
ter than dhyana' (lthough nuerous specific saadhis are
entioned in Buddhist scriptures" the ter XsaadhiY itself is
flexible and not as specific as dhyana' In Mahayana sutras" the
ter saadhi is inseparable fro wisdo'
S(M(T%( 4she o ta5: ( ter designating the practice of
caling or stilling the ind' %owe,er" in this sutra saatha
refers to a practice after enlightenent" in which a practitioner
ephasiDes the culti,ation of the still" irrorli.e nature of
ind' See the chapter on Bodhisatt,a at #ase in Ma<estic Firtue
for further in>uiry'
S(M(-(TTI 4san o bo ti5: ( ter referring to the four
forless states of editati,e absorption' %owe,er" in this sutra
saapatti refers to a practice after enlightenent" in which a
practitioner relies on illusory eans of deli,ering sentient
beings to eliinate illusions' See the chapter on Bodhisatt,a at
#ase in Ma<estic Firtue for further in>uiry'
S(MB%+G(K(A(: See 6etribution Body'
S(MS(6( 4lun hui5: The relentless cycle of birth and death and
suffering in which ordinary" unenlightened sentient beings are
deeply entangled' There are three reals within sasara: the
desire real 4yu <ie5" the for real 4se <ie5" and the forless
real 4wu se <ie5'
S(MSK6T( 4yo wei5: *ith any nuances" sas.rta can ean
acti,ity" production" contri,ed effort" conditioned things" or any
process that results fro .ara' In this sutra" Xpracticing with
sas.rtaY can ean practicing with attachents'
S(ST6( 4lun5: +ne of the Xthree bas.etsY of the Tripita.a'
Sastra is a boo. of treatise" discourse" discussion" or
coentary clarifying" or soeties systeatiDing" Buddhist
philosophical ideas fro the sutras'
S6(F(K(S 4shen wen5: (ssociated with the %inayana tradition'
$iterally" Xsound?hearer"Y one who has attained arhatship or at
least the first of the four le,els of sainthood fro ha,ing heard
the Buddha@s teaching'
S6IM($( S7T6( 4Sheng an5: ( Mahayana scripture" it is
outstanding for its coentary on the Tathagatagarbha theory
and for the teaching that all sentient beings ha,e the potential
for Buddhahood'
S76(/G(M( S7T6( 4$eng yen Ging5: This Mahayana sutra is
extreely iportant in shaping the uni>ueness of !hinese
Buddhis' It de scribes twenty?fi,e different perfect
penetration saadhis to reach thorough enlightenent" the
positi,e and negati,e experiences a practitioner ay
encounter" and fifty different outer?path practices that one can
stray into'
S7T6(s 4<ing5: Generally" scriptures' Specifically" the recorded
XopenY teachings of the Buddha that can be practiced by
anyone' The distincti,e ar. of a Buddhist sutra is the opening
line" XThus ha,e I heard'Y This indicates that what follows are
the direct teachings of Buddha" as reebered and recorded
by his disciples'
T(T%(G(T( 46u lai5: +ne of the ten epithets of a Buddha"
which can ean Xthus?coeY or Xthus?gone'Y The !hinese
translation of Tathagata eans Xthus?coe'Y
T(T%(G(T(G(6B%( 4ru lai Dang5: *ob" or store of the
Tathagata ? the potential for Buddhahood in each sentient
being' (nother nae for Buddha?nature'
T#/ &I6#!TI+/S 4shi fang5: (n expression for all directions:
the four cardinal directions" the four interediate directions"
and the directions abo,e and below'
T#/ TIT$#S +F T%# B7&&%(: Thus?coe" *orthy of +ffering"
6ight and 7ni,ersal Knowledge" -erfect !larity and !onduct"
7nderstanding the *orld" 7nsurpassable *orthy +ne"
Instructor of -eople" Teacher of %ea,enly and %uan Beings"
Buddha" the *orld %onored +ne'
T#/ -+*#6s 4shi li5: The coplete .nowledge of a Buddha:
what is right or wrong in e,ery situation= what is the .ara of
e,ery being in the past" present" and future= all stages of
dhyana and saadhi= the powers and dispositions of all beings=
the desire and oral direction of e,ery being= the actual
condition of e,ery indi,idual in all the different ,ehicles of
practice= the direction and conse>uence of all teachings= all
causes of orality and the good and e,il in their realities" i'e'"
to .now all pre,ious fi,es of sentient beings and their causes
for rebirth= to .now the future li,es of all beings and their
entrance to nir,ana= and the destruction of all illusions of e,ery
.ind'
T%I6TA?S#F#/ (I&S T+ #/$IG%T#/M#/T 4san shi >i dao pin5:
The thirty-se,en aids to enlightenent are: four foundations of
indfulness 4si nian chu5" four proper fines of exertion 4si
Dheng >in5" four ad,ance steps to power of ubi>uity 4si ru yi
Du5" fi,e positi,e capacities 4wu gen5" fi,e forces intensifying
the fi,e positi,e capacities 4wu li5" se,en aspects toward
enlightenent 4>i <ue Dhi5" and the eight fold noble path 4ba
Dheng dao5'
T6(/SF+6M(TI+/ B+&A: 4hua shen5 /irana.aya' +ne of the
three bodies of the Buddha" the for that a Buddha anifests
to facilitate the deli,erence of sentient beings'
T*#/TA-FIF# #JIST#/!#S 4er shi wu you5: This is a
classification of the sasaric real of existence: the four
continents" the four e,il destinies" the six hea,enly reals of
desire" the four dhyana stages" the four stages of
forlessnesss" the real beyond conceptualiDation" and the
real of anagain 4a na han" those arhats who are reborn into
the hea,ens in the real of for or forless hea,ens where
they will attain nir,ana5'
T*#$F# #/T6(/!#S 4shi er ru5: The six sense faculties and
the six sense ob<ects" or Xdust'Y
T*+ F#%I!$#S 4er cheng5: -aths or approaches to &hara
practice' The two ,ehicles refer to the ,ehicles of sra,a.a and
pratye.abuddha'
F(G6( 4<in gang5: ( ter that eans as indestructible as a
diaond and powerful as a thunderbolt'
F#J(TI+/ 4.lesa" fan nao5: The innate echanis to possess
and to act" tainted by an attachent to self" which in turn
continues the cycle of sasara' Fexations include all .inds of
ental states such as <oy and resentent" sadness and
happiness" as well as greed" hatred" delusion" arrogance" and
doubt'
*IS&+M?#A# 4hui yan5: That which percei,es the true epty
nature of all phenoena'
/otes
R0S Great Illuinating Storehouse of Spiritual -enetration 4shen
tong da guang ing Dang5' Spiritual 4shen5 signifies
inconcei,ability= penetration 4tong5 refers to
nonobstructedness= great illuinating 4da guang ing5
signifies the anifestation of the BuddhaWs erit and wisdo=
storehouse 4Dang5 refers to the repository or essence fro
which all dharas arise and anifest' +ne can understand the
Spiritual -enetration and Great Illuination as the function
4yong5 whereas the Storehouse is the essence" 4ti5'
R1S Iuiescent-extinction is a rendering for <i ie" which is a
!hinese rendering for the Sans.rit word nir,ana' Iuiescent" <i
signifies the stillness of the nature of eptiness= extinction
4ie5 signifies the purity of nir,ana" free fro defileents'
R2S X#>ual and identicalY is one of the any shades of eaning
of ping deng' -ing can be translated literally as le,el or e>ual
but also connotes ipartiality' In this context" deng ay be
rendered as identical" sae" or indistinguishable' *ithin the
context of tie 4past" present" and future5" the translator has
chosen to render ping deng as e>ual and identical' #lsewhere"
the ter has been rendered as ipartial e>uality'
R3S $iterally" this should be translated as X<oined his pals
together with the tips of the fingers crossedY 4cha shou5' This is
one of the ancient Indian gestures for respect' It syboliDes
the nonduality of the real of the Buddhas 4the left hand5 and
the real of ordinary sentient beings 4right hand5'
R8S !ausal ground 4yin di5 can also be understood as the ind-
ground 4xin di5' It refers to both the circustance when the
Buddha first initiated the bodhi-ind 4chu fa pu ti xin5 and to
the intrinsic nature of ind 4xin xing5 or Buddha-nature 4fo
xing5' +riginal arising" ben >i siply eans the fundaental
starting point of &hara practice 4fa xing5" which refers to the
practice that accords with the nature of all dharas 4fa xing5"
that is" eptiness" 4.ong xing5'
R9S &harani 4Dong chi5 eans uni,ersal control' See glossary
for further inforation'
R:S Fro the perspecti,e of the result" !oplete #nlightenent
4yuan <ue5 refers to the state of Buddhahood' Fro the
perspecti,e of the path" where practice is still neccessary"
!oplete #nlightenent refers to the state reached by
bodhisatt,as first bhui and abo,e' Fro the perspecti,e of
the cause" it designates the perfection and copleteness of
Buddha-nature intrinsic to all beings 4yuan an xian cheng Dhi
fo xing5'
R;S Ignorance 4wu ing5 is a,id,a in Sans.rit' See glossary for
further inforation'
RBS The four great eleents 4si da5 are: earth" water" fire" and
wind' Together" they constitute the physical body of a li,ing
huan being'
R0CS Ipressions 4ying5 ay also be translated as reflections or
shadows'
R00S Tathagatagarbha 4ru lai Dang5 is synonyous with
Buddha-nature 4fo xing5' See glossary for further inforation'
R01S The four conditions 4si yuan5 of ,ision" hearing"
perception" and awareness 4<ian" wen" <ue" Dhi5 refer to the
ability to experience external phenoena' These four >ualities
occur because of the illusory six sense faculties' *hen the
internal six sense faculties and the external four eleents of
earth" water" fire" and wind cobine" they create an XenergyY
4>i5 that coes into existence due to these different conditions'
In this case" XenergyY refers to the conditioned ipressions
4yuan yin5 or ental iages of the percei,ed external sense
ob<ects' Because of attachents" this energy or ipression
does not disperse" and thereafter gi,es rise to the six
corresponding consciousnesses" or awareness of these
ipressions' In this process" there sees to be a separate
existing ind which is cogniDant of the illusory external world'
R02S See glossary for further inforation about these technical
ters'
R03S %ere" nature" 4xing5 should be understood as te xing or
characteristics and acti,ities'
R08S 6esolute faith 4<ue ding xin5 is a stage where oneWs faith
no longer bac.slides 4xin xin cheng <iu5' This is a stage where a
bodhisatt,a has reached at least the first le,el of the Ten
Faiths' This le,el in the doctrinal syste is referred to as the
-ath of Seeing' See glossary for further inforation on
Bodhisatt,a positions'
R09S XIn otionY refers to Xsasaric'Y
R0:S Illness or yi refers to ignorance'
R0;S Flower signifies birth and death and nir,ana
R0BS These four ters - affection" lo,e" cra,ing" and desire 4en"
ai" tan" yu5 - are subtle distinctions of attachent and desire"
which" despite their role in the secular world" are all causes for
the continuance of cyclic existence' %ere lo,e 4ai5 should be
understood as attached lo,e 4Dhi ai5 or self-centered lo,e' The
translator has siply translated this ter as attached lo,e or
grasping in soe later passages' The sae word is soeties
translated into li.e" as in the case of li.e and disli.e" in later
paragraphs and chapters'
R1CS XThe different types of births in the world ''' are created
by sexual desireY points to the fact that all sasaric beings still
ha,e within the the roots and potential of sexual desire 4yin
yu xing5" and 4yin yu xi >i5" which perpetuates cyclic existence'
This sentence does not ean that all births literally coe into
being through sexual acti,ity" because births through huidity
and transforation are not results of sexual acti,ity' Births
through huidity and transforation are either caused by the
cobination of ,arious conditions in the natural en,ironent
such as oisture" sunlight" and air or by the power of a deity or
spirit' Bodhisatt,as can also anifest transforation bodies for
the purpose of liberating sentient beings'
R10S (cti,ity is a rendering of xing" which is usually translated
as nature" as in Xthe nature of !oplete #nlightenent'Y
%owe,er in this context" xing refers to te xing" which eans
characteristic" >uality" function" or acti,ity'
R11S +bstruction of principle 4li Dhang5 is an obstruction one
ay ha,e in understanding or accepting the ultiate truth or
,iew of 6eality'
R12S +bstruction of phenoena 4shi Dhang5 refers to all the
,exations and afflictions one ay ha,e that bind one to
sasara'
R13S %ere" nature 4xing5 should be understood as capacities or
dispositions'
R18S The Two Fehicles 4er cheng5 are the sra,a.a 4sheng wen5
and pratye.abuddha 4bi Dhi fo5 ,ehicles'
R19S This sentence is difficult to understand because in each
case the word xing - soeties translated as nature - refers to
different things' +ne interpretation is: e,en though there are
fi,e distinct natures or capacities as entioned pre,iously" each
nature or capacity is endowed with the intrinsic nature of
!oplete #nlightenent' *hat the sutra is saying is that the
fi,e distinct natures a.e the nature of !oplete
#nlightenent possible' For exaple" one percei,es existence
because of nonexistence= one percei,es nonexistence only
through existence' Therefore" the fi,e natures are not apart
fro the nature of !oplete #nlightenent'
R1:S XThose who extinguish ,exationsY refers to sra,a.as and
pratye.abuddhas= Xthose who do notY refers to bodhisatt,as'
R1;S XThe succession of arising and perishing thoughtsY refers
to the sixth consciousness 4di liu shi5' The ind or self is <ust
the continuous strea of deluded thoughts 4wang nian5' XThat
which grasps on to the selfY refers to the se,enth
consciousness 4di >i shi5' Because of attachent" this
continuous flux of thoughts creates .aric seeds 4ye Dhong5
which are planted in the eighth consciousness 4di ba shi5" the
alaya 4a lai ye shi5' (lthough the alaya cannot grasp itself - it is
<ust a storehouse of .aric seeds - the se,enth consciousness
attaches to the alaya as the self' See glossary for an
explanation of the eight consciousnesses'
R1BS There are two sets of fi,e desires 4wu yu5' The ost
ob,ious or coarse desires are for wealth" sex" food and drin."
fae" and sleep' The subtle desires refer to the fi,e sense
ob<ects' In thesel,es the sense ob<ects are not defileents"
but they are potential ob<ects of desire'
R2CS This stage is e>ui,alent to an ordinary personWs realiDation
of eptiness' In the !hWan tradition" it is referred to as seeing
oneWs self-nature 4<ian xing5' In the doctrinal syste" this is
referred to as the -ath of Seeing 4<ian dao wei5 within the
stages of Ten Faiths 4shi xin5' (fter percei,ing eptiness"
usually oneWs realiDation is not deep enough to eradicate all
,exations' Therefore" one is still an ordinary person and still
needs to continue ones practice' %owe,er" after reaching the
position of Ten Faiths" oneWs faith will ne,er regress 4xin bu
tui5' Beyond the position of Ten Faiths are the Ten (bodes 4shi
Dhu5" Ten -ractices 4shi xing5" and Ten Transferences 4shi bui
xiang5" which ele,ate one to the le,el of sagehood 4xian wei5'
(fter one fulfills all the practices and realiDations in the position
of Ten Faiths" one enters the position of Ten (bodes" which is
the beginning of -ath of -ractice 4xiu dao wei5' *hen one
fulfills the three stages of Ten (bodes" Ten -ractices" and Ten
Transferences" one enters the position of Ten Grounds 4shi di5
or bhuis and o,es to the position of sainthood 4sheng wei5'
This is referred to as the -ath of 7ltiate (ttainent 4<iu <ing
wei5' The abo,e are gradual le,els of realiDation and practice'
%owe,er" depending on the depth of oneWs realiDation of
eptiness" it is possible for a practitioner to ascend to the
highest position" bypassing 4dun chao5 the lower stages'
R20S This is the attainent of one of the three positions 4san
xian wei5" of Ten (bodes" Ten -ractices" and Ten Transferences"
depending on oneWs realiDation' These three positions are all
subsued under the -ath of -ractice 4xiu dao wei5'
R21S Illuination is a literal translation of Dhao' In this context"
Dhao refers to understanding" as in understanding 4<ie5 of
&hara' 6ealiDation is a rendering for 4<ue5" which can ean
awareness of" awa.ening or realiDation' In this case" <ue refers
to realiDation or perception 4<ian5'
R22S This section refers to the attainent of at least the first
stage of the Ten Grounds' (t this stage" oneWs practice will
ne,er regress 4xing bu tui5' If one attains the eighth ground or
bhui" oneWs position will ne,er regress again 4wei bu tui5'
R23S These are what are .nown as the Three %igher Studies
4san Deng shang xue5" which subdue the three poisons of
greed" anger" and delusion'
R28S *isdo of (ll (spects 4yi >ie Dhong Dhi5 is one of three
wisdos of a Buddha' *isdo of (ll Things 4yi >ie Dhi5"
sar,a<nata in Sans.rit" is the oniscient wisdo that realiDes
the eptiness of all things' *isdo of the -ath 4dao Dong Dhi5"
arga<nata in Sans.rit" refers to the wisdo of .nowing all
there is to .now about the con,entional real" especially with
regard to sa,ing sentient beings' *isdo of (ll (spects" or
7ni,ersal *isdo" sar,a.ara<nata in Sans.rit" refers to the
perfect .nowledge of 6eality as it is'
R29S XBody and indY refers to the six sense faculties 4liu gen5
and consciousnesses 4liu shi5' XGuests and dust"Y 4.e cheng5
refers to the six sense ob<ects 4liu cheng5'
R2:S (t this stage one is free fro the bondage of the fi,e
s.andhas and the eighteen reals of existence'
R2;S There are different degrees of Xlightness and easeY 4>ing
an5' Soetie it eans an experience of physical and ental
pliancy' +n a deeper le,el" it is an experience of enlightenent"
where one is free fro the burden of body and ind' In this
case it refers to an enlightened state since it is experienced in
the state of >uiescence and stillness 4<i <ing5'
R2BS In this paragraph" X>uiescenceY signifies the state of
dhyana" while the wisdo deri,ed fro XstillnessY signifies the
pre,ious practice of saatha' Therefore" e,en though the
bodhisatt,a in this section solely practices saapatti" since the
bodhisatt,a is holding dharani - which eans the essence of all
ethods - he is actually upholding all three &hara doors of
dhyana" saapatti" and saatha'
R3CS The nature of enlightenent is >uiescent and extinct" free
fro all dualities' Therefore" this state refers to dhyana'
R30S The essence of all dhara natures is stillness' Therefore"
this state refers to saatha'
R31S -henoena are illusory pro<ections' Therefore" this state
refers to saapatti'
R32S X-ractices of purityY refers to" on the one hand" se,ering
sexual desire" and on the other hand" the bodhisatt,a practice
of o,ercoing afflictions and benefiting sentient beings'
R33S Sign 4xiang5" includes any shades of eaning such as
for" ar." trace" appearance" feature" characteristic" aspect"
and phenoenon' These words differ slightly in eaning' The
translator will choose one of these words to bring out the
eaning of the text'
R38S X-rincipleY refers to enlightenent'
R39S X6ealiDedY 4Iiao5 in this and next paragraph actually
eans to be done with or to end'
R3:S X-racticing with attachentsY is a rendering of you wei"
sas.rta in Sans.rit' See glossary for further inforation'
R3;S Storehouse consciousness 4a lai ye shi5 is also .nown as
the eighth consciousness 4di ba shi5" alaya,i<nana in Sans.rit'
R3BS X(ttachent to the dhara of nir,anaY 4fa at5 refers to
the arhats who ha,e realiDed the eptiness of the self 4ren wu
wo5 and ha,e not yet realiDed the eptiness of dharas 4fa wu
wo5'
R8CS In this context" the Bodhisatt,a of 7ni,ersal
#nlightenent is referring bac. to the answer that the Buddha
ga,e to the pre,ious bodhisatt,a about the teaching as a
guiding ,ision for future practice' Therefore" the translator has
ta.en the liberty to add this line in the text'
R80S X-erfect enlightenentY refers to anuttara-saya.-
sabodhi'
R81S *al.ing" standing" sitting" and lying down'
R82S X*isdo of #>ualityY 4ping deng xing Dhi5" saata<nana in
Sans.rit" is the enlightened realiDation that self and others are
e>ual and identical'
R83S XThe three .inds of periods of retreatY refers to 01+ days"
0++ days" or ;+ days'
R88S X!ountingY is a literal translation of 4shu5' This approach
actually includes ethods such as counting and following the
breath" Fi,e !onteplations of Stilling the Mind 4wu ting xin
guan5" Four Foundations of Mindfulness 4si nian chu5" Sixteen
Special -ractices 4shi liu te sheng5 associated with the Four
/oble Truths 4si shen ti5" and !onteplation of the Four
Ieasurable Minds 4si wu hao xin5'
R89S The ind of !oplete #nlightenent'
R8:S The se,en treasures are: gold" sil,er" lapis laDuli" crystal"
other-of-pearl" red pearl" and caelian'
R8;S Thunderbolt'
R8BS Mahabraha-de,ara<a 4ta fan wong5 is the .ing or
controller of the world of sasara'
R9CS Twenty-eight hea,ens are the three reals in sasara'
There are six hea,ens in the real of desire" eighteen hea,ens
within the real of for" and four hea,ens within the forless
real'
R90S Ao<ana 4you xun5 is a easureent in India' +ne yo<ana
is approxiately forty iles'
R91S The eight groups are: de,as" nagas" ya.sas" gandhar,as"
asuras" garudhas" .innaras" and ahoragas'
Vimalakirti Nirdesa Sutra
translated by 6obert (' F' Thuran
copyright 0B:9" The -ennsyl,ania State 7ni,ersity
0' -urification of the Buddha-Field
1' Inconcei,able S.ill in $iberati,e Techni>ue
2' The &isciples@ 6eluctance to Fisit Fiala.irti
3' The 6eluctance of the Bodhisatt,as
8' The !onsolation of the In,alid
9' The Inconcei,able $iberation
:' The Goddess
;' The Faily of the Tathagatas
B' The &hara-&oor of /onduality
0C' The Feast Brought by the #anated Incarnation
00' $esson of the &estructible and the Indestructible
01' Fision of the 7ni,erse (bhirati and the Tathagata (.sobhya
#pilogue - (ntecedents and Transission of the %oly &hara
0' -urification of the Buddha-Field
6e,erence to all Buddhas" Bodhisatt,as" (ryasra,a.as" and
-ratye.abuddhas" in the past" the present" and the future'
Thus ha,e I heard at one tie' The $ord Buddha was in
residence in the garden of (rapali" in the city of Faisali"
attended by a great gathering' +f bhi.shus there were eight
thousand" all saints' They were free fro ipurities and
afflictions" and all had attained self-astery' Their inds were
entirely liberated by perfect .nowledge' They were cal and
dignified" li.e royal elephants' They had accoplished their
wor." done what they had to do" cast off their burdens"
attained their goals" and totally destroyed the bonds of
existence' They all had attained the utost perfection of e,ery
for of ind control'
+f bodhisatt,as there were thirty-two thousand" great spiritual
heroes who were uni,ersally acclaied' They were dedicated
through the penetrating acti,ity of their great super.nowledges
and were sustained by the grace of the Buddha' Guardians of
the city of &hara" they upheld the true doctrine" and their
great teachings resounded li.e the lion@s roar throughout the
ten directions'
*ithout ha,ing to be as.ed" they were the natural spiritual
benefactors of all li,ing beings' They aintained unbro.en the
succession of the Three Gewels" con>uering de,ils and foes and
o,erwheling all critics'
Their indfulness" intelligence" realiDation" editation"
incantation" and elo>uence all were perfected' They had
attained the intuiti,e tolerance of the ultiate
incoprehensibility of all things' They turned the irre,ersible
wheel of the &hara' They were staped with the insignia of
signlessness'
They were expert in .nowing the spiritual faculties of all li,ing
beings' They were bra,e with the confidence that o,erawes all
asseblies' They had gathered the great stores of erit and of
wisdo" and their bodies" beautiful without ornaents" were
adorned with all the auspicious signs and ar.s' They were
exalted in fae and glory" li.e the lofty suit of Mount
Sueru' Their high resol,e as hard as diaond" unbrea.able in
their faith in Buddha" &hara and Sangha" they showered forth
the rain of abrosia that is released by the light rays of the
<ewel of the &hara" which shines e,erywhere'
Their ,oices were perfect in diction and resonance" and
,ersatile in spea.ing all languages' They had penetrated the
profound principle of relati,ity and had destroyed the
persistence of the instinctual ental habits underlying all
con,ictions concerning finitude and infinitude' They spo.e
fearlessly" li.e lions" sounding the thunder of the agnificent
teaching' 7ne>ualed" they surpassed all easure' They were
the best captains for the ,oyage of disco,ery of the treasures
of the &hara" the stores of erit and wisdo'
They were expert in the way of the &hara" which is straight"
peaceful" subtle" gentle" hard to see" and difficult to realiDe'
They were endowed with the wisdo that is able to understand
the thoughts of li,ing beings" as well as their coings and
goings' They had been consecrated with the anointent of the
peerless gnosis of the Buddha' *ith their high resol,e" they
approached the ten powers" the four fearlessnesses" and the
eighteen special >ualities of the Buddha'
They had crossed the terrifying abyss of the bad igrations"
and yet they assued reincarnation ,oluntarily in all igrations
for the sa.e of disciplining li,ing beings' Great Kings of
edicine" understanding all the sic.nesses of passions" they
could apply the edicine of the &hara appropriately'
They were inexhaustible ines of liitless ,irtues" and they
glorified innuerable buddha-fields with the splendor of these
,irtues' They conferred great benefit when seen" heard" or
e,en approached' *ere one to extol the for innuerable
hundreds of thousands of yriads of aeons" one still could not
exhaust their ighty flood of ,irtues'
These bodhisatt,as were naed: Saadarsana"
(saadarsana" Saadhi,i.ur,itara<a" &hares,ara"
&hara.etu" -rabha.etu" -rabha,yuha" 6atna,yuha"
Maha,yuha" -ratibhana.uta" 6atna.uta" 6atnapani"
6atnaudrahasta" /ityapralabahasta" /ityot.sipthasta"
/ityatapta" /ityauditendriya" -raodyara<a" &e,ara<a"
-ranidhanapra,esaprapta" -rasiddhapratisa,itprapta"
Gaganagan<a" 6atnol.aparigrhita" 6atnasura" 6atnapriya"
6atnasri" Indra<ala" Galiniprabha" /iralabanadhyana"
-ra<na.uta" 6atnadatta" Marapraarda.a" Fidyudde,a"
Fi.ur,anara<a" Kutaniittasaati.ranta" Sihanadanadin"
Giryagrapraardira<a" Gandhahastin" Gandha.un<aranaga"
/ityodyu.ta" (ni.siptadhura" -raati" Su<ata" -adasrigarbha"
-ada,yuha" (,alo.ites,ara" Mahasthaaprapta" Braha<ala"
6atnadandin" Mara.ara,i<eta" Ksetrasaala.ara"
Maniratnacchattra" Su,arnacuda" Manicuda" Maitreya"
Man<usri.uarabhuta" and so forth" with the reainder of the
thirty-two thousand'
There were also gathered there ten thousand Brahas" at their
head Braha Si.hin" who had coe fro the (so.a uni,erse
with its four sectors to see" ,enerate" and ser,e the Buddha
and to hear the &hara fro his own outh' There were
twel,e thousand Sa.ras" fro ,arious four-sector uni,erses'
(nd there were other powerful gods: Brahas" Sa.ras"
$o.apalas" de,as" nagas" ya.sas" gandhar,as" asuras" garudas"
.inaras" and ahoragas' Finally" there was the fourfold
counity" consisting of bhi.shus" bhi.shunis" layen" and
laywoen'
The $ord Buddha" thus surrounded and ,enerated by these
ultitudes of any hundreds of thousands of li,ing beings" sat
upon a a<estic lion-throne and began to teach the &hara'
&oinating all the ultitudes" <ust as Sueru" the .ing of
ountains" loos high o,er the oceans" the $ord Buddha
shone" radiated" and glittered as he sat upon his agnificent
lion-throne'
Thereupon" the $iccha,i bodhisatt,a 6atna.ara" with fi,e
hundred $iccha,i youths" each holding a precious parasol ade
of se,en different .inds of <ewels" cae forth fro the city of
Faisali and presented hiself at the gro,e of (rapali' #ach
approached the Buddha" bowed at his feet" circuabulated
hi cloc.wise se,en ties" laid down his precious parasol in
offering" and withdrew to one side'
(s soon as all these precious parasols had been laid down"
suddenly" by the iraculous power of the $ord" they were
transfored into a single precious canopy so great that it
fored a co,ering for this entire billion-world galaxy' The
surface of the entire billion-world galaxy was reflected in the
interior of the great precious canopy" where the total content of
this galaxy could be seen: liitless ansions of suns" oons"
and stellar bodies= the reals of the de,as" nagas" ya.sas"
gandhar,as" asuras" garudas" .inaras" and ahoragas" as
well as the reals of the four Mahara<as= the .ing of
ountains" Mound Sueru= Mount %iadri" Mount Mucilinda"
Mount Mahaucilinda" Mount Gandhaadana" Mount
6atnapar,ata" Mount Kalapar,ata" Mount !a.ra,ada" Mount
Mahaca.ra,ada= all the great oceans" ri,ers" bays torrents"
streas" broo.s" and springs= finally" all the ,illages" suburbs"
cities" capitals" pro,inces" and wildernesses' (ll this could be
clearly seen by e,eryone' (nd the ,oices of all the Buddhas of
the ten directions could be heard proclaiing their teachings of
the &hara in all the worlds" the sounds re,erberating in the
space beneath the great precious canopy'
(t this ,ision of the agnificent iracle effected by the
supernatural power of the $ord Buddha" the entire host was
ecstatic" enraptured" astonished" delighted" satisfied" and filled
with awe and pleasure' They all bowed down to the Tathagata"
withdrew to one side with pals pressed together" and gaDed
upon hi with fixed
attention' The young $iccha,i 6atna.ara .nelt with his right
.nee on the ground" raised his hands" pals pressed together
in salute of the Buddha" and praised hi with the following
hyn'
-ure are your eyes" broad and beautiful" li.e the petals of a
blue lotus'
-ure is your thought" ha,ing disco,ered the supree
transcendence of all trances'
Ieasurable is the ocean of your ,irtues" the accuulation of
your good deeds'
Aou affir the path of peace'
+h" Great (scetic" obeisance to youE
$eader" bull of en" we behold the re,elation of your iracle'
The superb and radiant fields of the Sugatas appear before us"
(nd your extensi,e spiritual teachings" that lead to iortality
Ma.e thesel,es heard throughout the whole reach of space'
&hara-King" you rule with the &hara your supree
&hara-.ingdo"
(nd thereby bestow the treasures of the &hara upon all li,ing
beings'
#xpert in the deep analysis of things" you teach their ultiate
eaning'
So,ereign $ord of &hara" obeisance to you'
(ll these things arise dependently" fro causes"
Aet they are neither existent nor nonexistent'
Therein is neither ego" nor experiencer" nor doer"
Aet no action" good or e,il" loses its effects'
Such is your teaching'
+ Sa.yauni" con>uering the powerful host of Mara"
Aou found peace" iortality" and the happiness of that
supree enlightenent"
*hich is not realiDed by any aong the heterodox"
Though they arrest their feeling" thought and ental processes'
+ *onderful King of &hara"
Aou turned the wheel of &hara before en and gods"
*ith its threefold re,olution" its anifold aspects"
Its purity of nature" and its extree peace=
(nd thereby the Three Gewels were re,ealed'
Those who are well disciplined by your precious &hara
(re free of ,ain iaginings and always deeply peaceful'
Supree doctor" you put an end to birth" decay" sic.ness" and
death'
Ieasurable ocean of ,irtue" obeisance to youE
$i.e Mount Sueru" you are uno,ed by honor or scorn'
Aou lo,e oral beings and ioral beings e>ually'
-oised in e>uaniity" your ind is li.e the s.y'
*ho would not honor such a precious <ewel of a being?
Great Sage" in all these ultitudes gathered here"
*ho loo. upon your countenance with hearts sincere in faith"
#ach being beholds the Fictor" as if <ust before hi'
This is a special >uality of the Buddha'
(lthough the $ord spea.s with but one ,oice"
Those present percei,e that sae ,oice differently"
(nd each understands in his own language according to his own
needs'
This is a special >uality of the Buddha'
Fro the $eader@s act of spea.ing in a single ,oice"
Soe erely de,elop an instinct for the teaching" soe gain
realiDation"
Soe find pacification of all their doubts'
This is a special >uality of the Buddha'
+beisance to you who coand the force of leadership and the
ten powersE
+beisance to you who are dauntless" .nowing no fearE
+beisance to you" leader of all li,ing beings"
*ho fully anifests the special >ualitiesE
+beisance to you who ha,e cut the bondage of all fettersE
+beisance to you who" ha,ing gone beyond" stand on fir
groundE
+beisance to you who sa,e the suffering beingsE
+beisance to you who do not reain in the igrationsE
Aou associate with li,ing beings by fre>uenting their
igrations'
Aet your ind is liberated fro all igrations'
Gust as the lotus" born of ud" is not tainted thereby"
So the lotus of the Buddha preser,es the realiDation of
,oidness'
Aou nullify all signs in all things e,erywhere'
Aou are not sub<ect to any wish for anything at all'
The iraculous power of the Buddhas is inconcei,able'
I bow to you" who stand nowhere" li.e infinite space'
Then" the young $iccha,i 6atna.ara" ha,ing celebrated the
Buddha with these ,erses" further addressed hi: )$ord" these
fi,e hundred young $iccha,is are truly on their way to
unexcelled" perfect enlightenent" and they ha,e as.ed what is
the bodhisatt,as@ purification of the buddha-field' -lease" $ord"
explain to the the bodhisatt,as@ purification of the buddha-
fieldE)
7pon this re>uest" the Buddha ga,e his appro,al to the young
$iccha,i 6atna.ara: )Good" good" young anE Aour >uestion to
the Tathagata about the purification of the buddha-field is
indeed good' Therefore" young an" listen well and reeberE
I will explain to you the purification of the buddha-field of the
bodhisatt,as')
)Fery good" $ord") replied 6atna.ara and the fi,e hundred
young $iccha,is" and they set thesel,es to listen'
The Buddha said" )/oble sons" a buddha-field of bodhisatt,as is
a field of li,ing beings' *hy so? ( bodhisatt,a ebraces a
buddha-field to the sae extent that he causes the
de,elopent of li,ing beings' %e ebraces a buddha-field to
the sae extent that li,ing beings becoe disciplined' %e
ebraces a buddha-field to the sae extent that" through
entrance into a buddha-field" li,ing beings are introduced to the
buddha-gnosis' %e ebraces a buddha-field to the sae extent
that" through entrance into that buddha-field" li,ing beings
increase their holy spiritual faculties' *hy so? /oble son" a
buddha-field of bodhisatt,as springs fro the ais of li,ing
beings'
)For exaple" 6atna.ara" should one wish to build in epty
space" one ight go ahead in spite of the fact that it is not
possible to build or to adorn anything in epty space' In <ust
the sae way" should a bodhisatt,a" who .nows full well that
all things are li.e epty space" wish to build a buddha-field in
order to de,elop li,ing beings" he ight go ahead" in spite of
the fact that it is not possible to build or to adorn a buddha-
field in epty space'
)Aet" 6atna.ara" a bodhisatt,a@s buddha-field is a field of
positi,e thought' *hen he attains enlightenent" li,ing beings
free of hypocrisy and deceit will be born in his buddha-field'
)/oble son" a bodhisatt,a@s buddha-field is a field of high
resol,e' *hen he attains enlightenent" li,ing beings who ha,e
har,ested the two stores and ha,e planted the roots of ,irtue
will be born in his buddha-field'
)( bodhisatt,a@s buddha-field is a field of ,irtuous application'
*hen he attains enlightenent li,ing beings who li,e by all
,irtuous principles will be born in his buddha-field'
)( bodhisatt,a@s buddha-field is the agnificence of the
conception of the spirit of enlightenent' *hen he attains
enlightenent" li,ing beings who are actually participating in
the Mahayana will be born in his buddha-field'
)( bodhisatt,a@s buddha-field is a field of generosity' *hen he
attains enlightenent" li,ing beings who gi,e away all their
possessions will be born in his buddha-field'
)( bodhisatt,a@s buddha-field is a field of tolerance' *hen he
attains enlightenent" li,ing beings with the transcendences of
tolerance" discipline" and the superior trance - hence beautiful
with the thirty-two auspicious signs - will be born in his
buddha-field'
)( bodhisatt,a@s buddha-field is a field of editation' *hen he
attains enlightenent" li,ing beings who are e,enly balanced
through indfulness and awareness will be born in his buddha-
field'
)( bodhisatt,a@s buddha-field is a field of wisdo' *hen he
attains enlightenent" li,ing beings who are destined for the
ultiate will be born in his buddha-field'
)( bodhisatt,a@s buddha-field consists of the four
ieasurables' *hen he attains enlightenent" li,ing beings
who li,e by lo,e" copassion" <oy" and ipartiality will be born
in his buddha-field'
)( bodhisatt,a@s buddha-field consists of the four eans of
unification' *hen he attains enlightenent" li,ing beings who
are held together by all the liberations will be born in his
buddha-field'
)( bodhisatt,a@s buddha-field is s.ill in liberati,e techni>ue'
*hen he attains enlightenent" li,ing beings s.illed in all
liberati,e techni>ues and acti,ities will be born in his buddha-
field'
)( bodhisatt,a@s buddha-field consists of the thirty-se,en aids
to enlightenent' $i,ing beings who de,ote their efforts to the
four foci of indfulness" the four right efforts" the four bases of
agical power" the fi,e spiritual faculties" the fi,e strengths"
the se,en factors of enlightenent" and the eight branches of
the holy path will be born in his buddha-field'
)( bodhisatt,a@s buddha-field is his ind of total dedication'
*hen he attains enlightenent" the ornaents of all ,irtues
will appear in his buddha-field'
)( bodhisatt,a@s buddha-field is the doctrine that eradicates the
eight ad,ersities' *hen he attains enlightenent" the three bad
igrations will cease" and there will be no such thing as the
eight ad,ersities in his buddha-field'
)( bodhisatt,a@s buddha-field consists of his personal
obser,ance of the basic precepts and his restraint in blaing
others for their transgressions' *hen he attains enlightenent"
e,en the word @crie@ will ne,er be entioned in his buddha-
field'
)( bodhisatt,a@s buddha-field is the purity of the path of the
ten ,irtues' *hen he attains enlightenent" li,ing beings who
are secure in long life" great in wealth" chaste in conduct"
enhanced by true speech" soft-spo.en" free of di,isi,e intrigues
and adroit in reconciling factions" enlightening in their
con,ersations" free of en,y" free of alice" and endowed with
perfect ,iews will be born in his buddha-field'
)Thus" noble son" <ust as is the bodhisatt,a@s production of the
spirit of enlightenent" so is his positi,e thought' (nd <ust as is
his positi,e thought" so is his ,irtuous application'
)%is ,irtuous application is tantaount to his high resol,e" his
high resol,e is tantaount to his deterination" his
deterination is tantaount to his practice" his practice is
tantaount to his total dedication" his total dedication is
tantaount to his liberati,e techni>ue" his liberati,e techni>ue
is tantaount to his de,elopent of li,ing beings" and his
de,elopent of li,ing beings is tantaount to the purity of his
buddha-field'
)The purity of his buddha-field reflects the purity of li,ing
beings= the purity of the li,ing beings reflects the purity of his
gnosis= the purity of his gnosis reflects the purity of his
doctrine= the purity of his doctrine reflects the purity of his
transcendental practice= and the purity of his transcendental
practice reflects the purity of his own ind')
Thereupon" agically influenced by the Buddha" the ,enerable
Sariputra had this thought: )If the buddha-field is pure only to
the extent that the ind of the bodhisatt,a is pure" then" when
Sa.yauni Buddha was engaged in the career of the
bodhisatt,a" his ind ust ha,e been ipure' +therwise" how
could this buddha-field appear to be so ipure?)
The Buddha" .nowing telepathically the thought of ,enerable
Sariputra" said to hi" )*hat do you thin." Sariputra? Is it
because the sun and oon are ipure that those blind fro
birth do not see the?)
Sariputra replied" )/o" $ord' It is not so' The fault lies with
those blind fro birth" and not with the sun and oon')
The Buddha declared" )In the sae way" Sariputra" the fact
that soe li,ing beings do not behold the splendid display of
,irtues of the buddha-field of the Tathagata is due to their own
ignorance' It is not the fault of the Tathagata' Sariputra" the
buddha-field of the Tathagata is pure" but you do not see it')
Then the Braha Si.hin said to the ,enerable Sariputra"
)6e,erend Sariputra" do not say that the buddha-field of the
Tathagata is ipure' 6e,erend Sariputra" the buddha-field of
the Tathagata is pure' I see the splendid expanse of the
buddha-field of the $ord Sa.yauni as e>ual to the splendor of"
for exaple" the abodes of the highest deities')
Then the ,enerable Sariputra said to the Braha Si.hin" )(s for
e" + Braha" I see this great earth" with its highs and lows"
its thorns" its precipices" its pea.s" and its abysses" as if it were
entirely filled with ordure')
Braha Si.hin replied" )The fact that you see such a buddha-
field as this as if it were so ipure" re,erend Sariputra" is a
sure sign that there are highs and lows in your ind and that
your positi,e thought in regard to the buddha-gnosis is not
pure either' 6e,erend Sariputra" those whose inds are
ipartial toward all li,ing beings and whose positi,e thoughts
toward the buddha-gnosis are pure see this buddha-field as
perfectly pure')
Thereupon the $ord touched the ground of this billion-world-
galactic uni,erse with his big toe" and suddenly it was
transfored into a huge ass of precious <ewels" a agnificent
array of any hundreds of thousands of clusters of precious
ges" until it resebled the uni,erse of the Tathagata
6atna,yuha" called (nantagunaratna,yuha' #,eryone in the
entire assebly was filled with wonder" each percei,ing hiself
seated on a throne of <eweled lotuses'
Then" the Buddha said to the ,enerable Sariputra" )Sariputra"
do you see this splendor of the ,irtues of the buddha-field?)
Sariputra replied" )I see it" $ordE %ere before e is a display of
splendor such as I ne,er before heard of or beheldE)
The Buddha said" )Sariputra" this buddha-field is always thus
pure" but the Tathagata a.es it appear to be spoiled by any
faults" in order to bring about the aturity of the inferior li,ing
beings' For exaple" Sariputra" the gods of the Trayastrisa
hea,en all ta.e their food fro a single precious ,essel" yet the
nectar which nourishes each one differs according to the
differences of the erits each has accuulated' Gust so"
Sariputra" li,ing beings born in the sae buddha-field see the
splendor of the ,irtues of the buddha-fields of the Buddhas
according to their own degrees of purity')
*hen this splendor of the beauty of the ,irtues of the buddha-
field shone forth" eighty-four thousand beings concei,ed the
spirit of unexcelled perfect enlightenent" and the fi,e hundred
$iccha,i youths who had accopanied the young $iccha,i
6atna.ara all attained the conforati,e tolerance of ultiate
birthlessness'
Then" the $ord withdrew his iraculous power and at once the
buddha-field was restored to its usual appearance' Then" both
en and gods who subscribed to the disciple-,ehicle thought"
)(lasE (ll constructed things are iperanent')
Thereby" thirty-two thousand li,ing beings purified their
iaculate" undistorted &hara-eye in regard to all things'
The eight thousand bhi.shus were liberated fro their ental
defileents" attaining the state of nongrasping' (nd the eighty-
four thousand li,ing beings who were de,oted to the grandeur
of the buddha-field" ha,ing understood that all things are by
nature but agical creations" all concei,ed in their own inds
the spirit of unexcelled" totally perfect enlightenent'
1' Inconcei,able S.ill in $iberati,e Techni>ue
(t that tie" there li,ed in the great city of Faisali a certain
$iccha,i" Fiala.irti by nae' %a,ing ser,ed the ancient
Buddhas" he had generated the roots of ,irtue by honoring
the and a.ing offerings to the' %e had attained tolerance
as well as elo>uence' %e played with the great
super.nowledges' %e had attained the power of incantations
and the fearlessnesses' %e had con>uered all deons and
opponents' %e had penetrated the profound way of the
&hara' %e was liberated through the transcendence of
wisdo' %a,ing integrated his realiDation with s.ill in liberati,e
techni>ue" he was expert in .nowing the thoughts and actions
of li,ing beings' Knowing the strength or wea.ness of their
faculties" and being gifted with unri,aled elo>uence" he taught
the &hara appropriately to each' %a,ing applied hiself
energetically to the Mahayana" he understood it and
accoplished his tas.s with great finesse' %e li,ed with the
deportent of a Buddha" and his superior intelligence was as
wide as an ocean' %e was praised" honored" and coended
by all the Buddhas and was respected by Indra" Braha" and
all the $o.apalas' In order to de,elop li,ing beings with his s.ill
in liberati,e techni>ue" he li,ed in the great city of Faisali'
%is wealth was inexhaustible for the purpose of sustaining the
poor and the helpless' %e obser,ed a pure orality in order to
protect the ioral' %e aintained tolerance and self-control
in order to reconcile beings who were angry" cruel" ,iolent" and
brutal' %e blaDed with energy in order to inspire people who
were laDy' %e aintained concentration" indfulness" and
editation in order to sustain the entally troubled' %e
attained decisi,e wisdo in order to sustain the foolish'
%e wore the white clothes of the layan" yet li,ed ipeccably
li.e a religious de,otee' %e li,ed at hoe" but reained aloof
fro the real of desire" the real of pure atter" and the
iaterial real' %e had a son" a wife" and feale attendants"
yet always aintained continence' %e appeared to be
surrounded by ser,ants" yet li,ed in solitude' %e appeared to
be adorned with ornaents" yet always was endowed with the
auspicious signs and ar.s' %e seeed to eat and drin." yet
always too. nourishent fro the taste of editation' %e
ade his appearance at the fields of sports and in the casinos"
but his ai was always to ature those people who were
attached to gaes and gabling' %e ,isited the fashionable
heterodox teachers" yet always .ept unswer,ing loyalty to the
Buddha' %e understood the undane and transcendental
sciences and esoteric practices" yet always too. pleasure in the
delights of the &hara' %e ixed in all crowds" yet was
respected as foreost of all'
In order to be in harony with people" he associated with
elders" with those of iddle age" and with the young" yet
always spo.e in harony with the &hara' %e engaged in all
sorts of businesses" yet had no interest in profit or possessions'
To train li,ing beings" he would appear at crossroads and on
street corners" and to protect the he participated in
go,ernent' To turn people away fro the %inayana and to
engage the in the Mahayana" he appeared aong listeners
and teachers of the &hara' To de,elop children" he ,isited all
the schools' To deonstrate the e,ils of desire" he e,en
entered the brothels' To establish drun.ards in correct
indfulness" he entered all the cabarets'
%e was honored as the businessan aong businessen
because he deonstrated the priority of the &hara' %e was
honored as the landlord aong landlords because he renounced
the aggressi,eness of ownership' %e was honored as the
warrior aong warriors because he culti,ated endurance"
deterination" and fortitude' %e was honored as the aristocrat
aong aristocrats because he suppressed pride" ,anity" and
arrogance' %e was honored as the official aong officials
because he regulated the functions of go,ernent according to
the &hara' %e was honored as the prince of princes because
he re,ersed their attachent to royal pleasures and so,ereign
power' %e was honored as a eunuch in the royal hare
because he taught the young ladies according to the &hara'
%e was copatible with ordinary people because he
appreciated the excellence of ordinary erits' %e was honored
as the Indra aong Indras because he showed the the
teporality of their lordship' %e was honored as the Braha
aong Brahas because he showed the the special
excellence of gnosis' %e was honored as the $o.apala aong
$o.apalas because he fostered the de,elopent of all li,ing
beings'
Thus li,ed the $iccha,i Fiala.irti in the great city of Faisali"
endowed with an infinite .nowledge of s.ill in liberati,e
techni>ues'
(t that tie" out of this ,ery s.ill in liberati,e techni>ue"
Fiala.irti anifested hiself as if sic.' To in>uire after his
health" the .ing" the officials" the lords" the youths" the
aristocrats" the householders" the businessen" the townfol."
the countryfol." and thousands of other li,ing beings cae
forth fro the great city of Faisali and called on the in,alid'
*hen they arri,ed" Fiala.irti taught the the &hara"
beginning his discourse fro the actuality of the four ain
eleents:
)Friends" this body is so iperanent" fragile" unworthy of
confidence" and feeble' It is so insubstantial" perishable" short-
li,ed" painful" filled with diseases" and sub<ect to changes'
Thus" y friends" as this body is only a ,essel of any
sic.nesses" wise en do not rely on it' This body is li.e a ball
of foa" unable to bear any pressure' It is li.e a water bubble"
not reaining ,ery long' It is li.e a irage" born fro the
appetites of the passions' It is li.e the trun. of the plantain
tree" ha,ing no core' (lasE This body is li.e a achine" a nexus
of bones and tendons' It is li.e a agical illusion" consisting of
falsifications' It is li.e a drea" being an unreal ,ision' It is li.e
a reflection" being the iage of forer actions' It is li.e an
echo" being dependent on conditioning' It is li.e a cloud" being
characteriDed by turbulence and dissolution' It is li.e a flash of
lightning" being unstable" and decaying e,ery oent' The
body is ownerless" being the product of a ,ariety of conditions'
)This body is inert" li.e the earth= selfless" li.e water= lifeless"
li.e fire= ipersonal" li.e the wind= and nonsubstantial" li.e
space' This body is unreal" being a collocation of the four ain
eleents' It is ,oid" not existing as self or as self-possessed' It
is inaniate" being li.e grass" trees" walls" clods of earth" and
hallucinations' It is insensate" being dri,en li.e a windill' It is
filthy" being an aggloeration of pus and excreent' It is false"
being fated to be bro.en and destroyed" in spite of being
anointed and assaged' It is afflicted by the four hundred and
four diseases' It is li.e an ancient well" constantly o,erwheled
by old age' Its duration is ne,er certain - certain only is its end
in death' This body is a cobination of aggregates" eleents"
and sense-edia" which are coparable to urderers"
poisonous sna.es" and an epty town" respecti,ely' Therefore"
you should be re,ulsed by such a body' Aou should despair of it
and should arouse your adiration for the body of the
Tathagata'
)Friends" the body of a Tathagata is the body of &hara" born
of gnosis' The body of a Tathagata is born of the stores of erit
and wisdo' It is born of orality" of editation" of wisdo" of
the liberations" and of the .nowledge and ,ision of liberation' It
is born of lo,e" copassion" <oy" and ipartiality' It is born of
charity" discipline" and self-control' It is born of the path of ten
,irtues' It is born of patience and gentleness' It is born of the
roots of ,irtue planted by solid efforts' It is born of the
concentrations" the liberations" the editations" and the
absorptions' It is born of learning" wisdo" and liberati,e
techni>ue' It is born of the thirty-se,en aids to enlightenent'
It is born of ental >uiescence and transcendental analysis' It
is born of the ten powers" the four fearlessnesses" and the
eighteen special >ualities' It is born of all the transcendences'
It is born fro sciences and super.nowledges' It is born of the
abandonent of all e,il >ualities" and of the collection of all
good >ualities' It is born of truth' It is born of reality' It is born
of conscious awareness'
)Friends" the body of a Tathagata is born of innuerable good
wor.s' Toward such a body you should turn your aspirations"
and" in order to eliinate the sic.nesses of the passions of all
li,ing beings" you should concei,e the spirit of unexcelled"
perfect enlightenent')
*hile the $iccha,i Fiala.irti thus taught the &hara to those
who had coe to in>uire about his sic.ness" any hundreds of
thousands of li,ing beings concei,ed the spirit of unexcelled"
perfect enlightenent'
2' The &isciples@ 6eluctance to Fisit Fiala.irti
Then" the $iccha,i Fiala.irti thought to hiself" )I a sic."
lying on y bed in pain" yet the Tathagata" the saint" the
perfectly accoplished Buddha" does not consider or ta.e pity
upon e" and sends no one to in>uire after y illness')
The $ord .new this thought in the ind of Fiala.irti and said
to the ,enerable Sariputra" )Sariputra" go to in>uire after the
illness of the $iccha,i Fiala.irti')
Thus ha,ing been addressed" the ,enerable Sariputra answered
the Buddha" )$ord" I a indeed reluctant to go to as. the
$iccha,i Fiala.irti about his illness' *hy? I reeber one
day" when I was sitting at the foot of a tree in the forest"
absorbed in conteplation" the $iccha,i Fiala.irti cae to the
foot of that tree and said to e" @6e,erend Sariputra" this is not
the way to absorb yourself in conteplation' Aou should absorb
yourself in conteplation so that neither body nor ind appear
anywhere in the triple world' Aou should absorb yourself in
conteplation in such a way that you can anifest all ordinary
beha,ior without forsa.ing cessation' Aou should absorb
yourself in conteplation in such a way that you can anifest
the nature of an ordinary person without abandoning your
culti,ated spiritual nature' Aou should absorb yourself in
conteplation so that the ind neither settles within nor
o,es without toward external fors' Aou should absorb
yourself in conteplation in such a way that the thirty-se,en
aids to enlightenent are anifest without de,iation toward
any con,ictions' Aou should absorb yourself in conteplation in
such a way that you are released in liberation without
abandoning the passions that are the pro,ince of the world'
)@6e,erend Sariputra" those who absorb thesel,es in
conteplation in such a way are declared by the $ord to be
truly absorbed in conteplation'@
)$ord" when I heard this teaching" I was unable to reply and
reained silent' Therefore" I a reluctant to go to as. that
good an about his sic.ness')
Then" the Buddha said to the ,enerable Mahaaudgalyayana"
)Maudgalyayana" go to the $iccha,i Fiala.irti to in>uire about
his illness')
Maudgalyayana replied" )$ord" I a indeed reluctant to go to
the $iccha,i Fiala.irti to in>uire about his illness' *hy? I
reeber one day when I was teaching the &hara to the
householders in a s>uare in the great city of Faisali" and the
$iccha,i Fiala.irti cae along and said to e" @6e,erend
Maudgalyayana" that is not the way to teach the &hara to the
householders in their white clothes' The &hara ust be
taught according to reality'
)@6e,erend Maudgalyayana" the &hara is without li,ing
beings" because it is free of the dust of li,ing beings' It is
selfless" because it is free of the dust of desire' It is lifeless"
because it is free of birth and death' It is without personalities"
because it dispenses with past origins and future destinies'
)@The &hara is peace and pacification" because it is free fro
desire' It does not becoe an ob<ect" because it is free of
words and letters= it is inexpressible" and it transcends all
o,eent of ind'
)@The &hara is onipresent" because it is li.e infinite space' It
is without color" ar." or shape" because it is free of all
process' It is without the concept of )ine") because it is free
of the habitual notion of possession' It is without ideation"
because it is free of ind" thought" or consciousness' It is
incoparable" because it has no antitheses' It is without
presuption of conditionality" because it does not confor to
causes'
)@It pereates e,enly all things" because all are included in the
ultiate real' It confors to reality by eans of the process
of nonconfority' It abides at the reality-liit" for it is utterly
without fluctuation' It is io,able" because it is independent
of the six ob<ects of sense' It is without coing and going" for
it ne,er stands still' It is coprised by ,oidness" is rear.able
through signlessness" and is free of presuption and
repudiation" because of wishlessness' It is without
establishent and re<ection" without birth or destruction' It is
without any fundaental consciousness" transcending the
range of eye" ear" nose" tongue" body" and thought' It is
without highness and lowness' It abides without o,eent or
acti,ity'
)@6e,erend Mahaaudgalyayana" how could there be a
teaching in regard to such a &hara? 6e,erend
Mahaaudgalyayana" e,en the expression )to teach the
&hara) is presuptuous" and those who listen to it listen to
presuption' 6e,erend Maudgalyayana" where there are no
presuptuous words" there is no teacher of the &hara" no
one to listen" and no one to understand' It is as if an illusory
person were to teach the &hara to illusory people'
)@Therefore" you should teach the &hara by .eeping your
ind on this' Aou should be adept in regard to the spiritual
faculties of li,ing beings' By eans of the correct ,ision of the
wisdo-eye" anifesting the great copassion" ac.nowledging
the bene,olent acti,ity of the Buddha" purifying your
intentions" understanding the definiti,e expressions of the
&hara" you should teach the &hara in order that the
continuity of the Three Gewels ay ne,er be interrupted'@
)$ord" when Fiala.irti had discoursed thus" eight hundred
householders in the crowd concei,ed the spirit of unexcelled"
perfect enlightenent" and I yself was speechless' Therefore"
$ord" I a indeed reluctant to go to this good an to in>uire
about his illness')
Then" the Buddha said to the ,enerable Maha.asyapa"
)Maha.asyapa" you go to the $iccha,i Fiala.irti to in>uire
about his illness')
)$ord" I a indeed reluctant to go to the $iccha,i Fiala.irti to
in>uire about his illness' *hy? I reeber one day" when I
was in the street of the poor begging for y food" the $iccha,i
Fiala.irti cae along and said to e" @6e,erend
Maha.asyapa" to a,oid the houses of the wealthy" and to fa,or
the houses of the poor - this is partiality in bene,olence'
6e,erend Maha.asyapa" you should dwell on the fact of the
e>uality of things" and you should see. als with consideration
for all li,ing beings at all ties' Aou should beg your food in
awareness of the ultiate nonexistence of food' Aou should
see. als for the sa.e of eliinating the aterialis of others'
*hen you enter a town" you should .eep in ind its actual
,oidness" yet you should proceed through it in order to de,elop
en and woen' Aou should enter hoes as if entering the
faily of the Buddha' Aou should accept als by not ta.ing
anything' Aou should see for li.e a an blind fro birth" hear
sounds as if they were echoes" sell scents as if they were
winds" experience tastes without any discriination" touch
tangibles in awareness of the ultiate lac. of contact in gnosis"
and .now things with the consciousness of an illusory creature'
That which is without intrinsic substance and without iparted
substance does not burn' (nd what does not burn will not be
extinguished'
)@#lder Maha.asyapa" if" e>uipoised in the eight liberations
without transcending the eight per,ersions" you can enter the
e>uaniity of reality by eans of the e>uaniity of per,ersion"
and if you can a.e a gift to all li,ing beings and an offering to
all the saints and Buddhas out of e,en a single easure of
als" then you yourself ay eat' Thus" when you eat" after
offering" you should be neither affected by passions nor free of
passions" neither in,ol,ed in concentration nor free fro
concentration" neither li,ing in the world nor abiding in
liberation' Furtherore" those who gi,e such als" re,erend"
ha,e neither great erit nor sall erit" neither gain nor loss'
They should follow the way of the Buddhas" not the way of the
disciples' +nly in this way" #lder Maha.asyapa" is the practice
of eating by als eaningful'@
)$ord" when I heard this teaching" I was astonished and
thought: @6e,erence to all bodhisatt,asE If a lay bodhisatt,a
ay be endowed with such elo>uence" who is there who would
not concei,e the spirit of unexcelled" perfect enlightenent?
Fro that tie forth" I no longer recoend the ,ehicles of
the disciples and of the solitary sages but recoend the
Mahayana' (nd thus" $ord" I a reluctant to go to this good
an to in>uire about his illness')
Then" the Buddha said to the ,enerable Subhuti" )Subhuti" go
to the $iccha,i Fiala.irti to in>uire about his illness')
Subhuti replied" )$ord" I a indeed reluctant to go to this good
an to in>uire about his illness' *hy? My $ord" I reeber
one day" when I went to beg y food at the house of the
$iccha,i Fiala.irti in the great city of Faisali" he too. y bowl
and filled it with soe excellent food and said to e" @6e,erend
Subhuti" ta.e this food if you understand the e>uality of all
things" by eans of the e>uality of aterial ob<ects" and if you
understand the e>uality of all the attributes of the Buddha" by
eans of the e>uality of all things' Ta.e this food if" without
abandoning desire" hatred" and folly" you can a,oid association
with the= if you can follow the path of the single way without
e,er disturbing the egoistic ,iews= if you can produce the
.nowledges and liberations without con>uering ignorance and
the cra,ing for existence= if" by the e>uality of the fi,e deadly
sins" you reach the e>uality of liberation= if you are neither
liberated nor bound= if you do not see the Four %oly Truths" yet
are not the one who )has not seen the truth)= if you ha,e not
attained any fruit" yet are not the one who )has not attained)=
if you are an ordinary person" yet ha,e not the >ualities of an
ordinary person= if you are not holy" yet are not unholy= if you
are responsible for all things" yet are free of any notion
concerning anything'
)@Ta.e this food" re,erend Subhuti" if" without seeing the
Buddha" hearing the &hara" or ser,ing the Sangha" you
underta.e the religious life under the six heterodox asters=
naely" -urana Kasyapa" Mas.arin Gosaliputra" Sa<ayin
Fairatiputra" Ka.uda Katyayana" (<ita Kesa.abala" and
/irgrantha Gnaniputra" and follow the ways they prescribe'
)@Ta.e this food" re,erend Subhuti" if" entertaining all false
,iews" you find neither extrees nor iddle= if" bound up in
the eight ad,ersities" you do not obtain fa,orable conditions= if"
assiilating the passions" you do not attain purification= if the
dispassion of all li,ing beings is your dispassion" re,erend= if
those who a.e offerings to you are not thereby purified= if
those who offer you food" re,erend" still fall into the three bad
igrations= if you associate with all Maras= if you entertain all
passions= if the nature of passions is the nature of a re,erend=
if you ha,e hostile feelings toward all li,ing beings= if you
despise all the Buddhas= if you criticiDe all the teachings of the
Buddha= if you do not rely on the Sangha= and finally" if you
ne,er enter ultiate liberation'@
)$ord" when I heard these words of the $iccha,i Fiala.irti" I
wondered what I should say and what I should do" but I was
totally in the dar.' $ea,ing the bowl" I was about to lea,e the
house when the $iccha,i Fiala.irti said to e" @6e,erend
Subhuti" do not fear these words" and pic. up your bowl' *hat
do you thin." re,erend Subhuti? If it were an incarnation
created by the Tathagata who spo.e thus to you" would you be
afraid?@
)I answered" @/o indeed" noble sirE@ %e then said" @6e,erend
Subhuti" the nature of all things is li.e illusion" li.e a agical
incarnation' So you should not fear the' *hy? (ll words also
ha,e that nature" and thus the wise are not attached to words"
nor do they fear the' *hy? (ll language does not ultiately
exist" except as liberation' The nature of all things is liberation'@
)*hen Fiala.irti had discoursed in this way" two hundred
gods obtained the pure doctrinal ,ision in regard to all things"
without obscurity or defileent" and fi,e hundred gods
obtained the conforati,e tolerance' (s for e" I was
speechless and unable to respond to hi' Therefore" $ord" I a
reluctant to go to this good an to in>uire about his illness')
Then" the Buddha said to the ,enerable -urnaaitrayaniputra"
)-urna" go to the $iccha,i Fiala.irti to in>uire about his
illness')
-urna replied" )$ord" I a indeed reluctant to go to this good
an to in>uire about his illness' *hy? $ord" I reeber one
day" when I was teaching the &hara to soe young on.s in
the great forest" the $iccha,i Fiala.irti cae there and said to
e" @6e,erend -urna" first concentrate yourself" regard the
inds of these young bhi.shus" and then teach the the
&haraE &o not put rotten food into a <eweled bowlE First
understand the inclinations of these on.s" and do not confuse
priceless sapphires with glass beadsE
)@6e,erend -urna" without exaining the spiritual faculties of
li,ing beings" do not presue upon the one-sidedness of their
faculties= do not wound those who are without wounds= do not
ipose a narrow path upon those who aspire to a great path=
do not try to pour the great ocean into the hoof-print of an ox=
do not try to put Mount Sueru into a grain of ustard= do not
confuse the brilliance of the sun with the light of a glowwor=
and do not expose those who adire the roar of a lion to the
howl of a <ac.alE
)@6e,erend -urna" all these on.s were forerly engaged in
the Mahayana but ha,e forgotten the spirit of enlightenent'
So do not instruct the in the disciple-,ehicle' The disciple-
,ehicle is not ultiately ,alid" and you disciples are li.e en
blind fro birth" in regard to recognition of the degrees of the
spiritual faculties of li,ing beings'@
)(t that oent" the $iccha,i Fiala.irti entered into such a
concentration that those on.s were caused to reeber their
,arious forer existences" in which they had produced the
roots of ,irtue by ser,ing fi,e hundred Buddhas for the sa.e of
perfect enlightenent' (s soon as their own spirits of
enlightenent had becoe clear to the" they bowed at the
feet of that good an and pressed their pals together in
re,erence' %e taught the the &hara" and they all attained
the stage of irre,ersibility fro the spirit of unexcelled" perfect
enlightenent' It occurred to e then" @The disciples" who do
not .now the thoughts or the inclinations of others" are not able
to teach the &hara to anyone' *hy? These disciples are not
expert in discerning the superiority and inferiority of the
spiritual faculties of li,ing beings" and they are not always in a
state of concentration li.e the Tathagata" the Saint" the
perfectly accoplished Buddha'@
)Therefore" $ord" I a reluctant to go to that good an to
in>uire about his health')
The Buddha then said to the ,enerable Maha.atyayana"
)Katyayana" go to the $iccha,i Fiala.irti to in>uire about his
illness')
Katyayana replied" )$ord" I a indeed reluctant to go that good
an to in>uire about his illness' *hy? $ord" I reeber one
day when" after the $ord had gi,en soe brief instruction to
the on.s" I was defining the expressions of that discourse by
teaching the eaning of iperanence" suffering" selflessness"
and peace= the $iccha,i Fiala.irti cae there and said to e"
@6e,erend Maha.atyayana" do not teach an ultiate reality
endowed with acti,ity" production" and destructionE 6e,erend
Maha.atyayana" nothing was e,er destroyed" is destroyed" or
will e,er be destroyed' Such is the eaning of
)iperanence') The eaning of the realiDation of
birthlessness" through the realiDation of the ,oidness of the fi,e
aggregates" is the eaning of )suffering') The fact of the
nonduality of self and selflessness is the eaning of
)selflessness') That which has no intrinsic substance and no
other sort of substance does not burn" and what does not burn
is not extinguished= such lac. of extinction is the eaning of
)peace')@
)*hen he had discoursed thus" the inds of the on.s were
liberated fro their defileents and entered a state of
nongrasping'
Therefore" $ord" I a reluctant to go to that good an to
in>uire about his illness')
The Buddha then said to the ,enerable (niruddha" )(niruddha"
go to the $iccha,i Fiala.irti to in>uire about his illness')
)My $ord" I a indeed reluctant to go that good an to in>uire
about his illness' *hy? I reeber" $ord" one day when I was
ta.ing a wal." the great Braha naed Subha,yuha and the
ten thousand other Brahas who accopanied hi illuinated
the place with their radiance and" ha,ing bowed their heads at
y feet" withdrew to one side and as.ed e" @6e,erend
(niruddha" you ha,e been proclaied by the Buddha to be the
foreost aong those who possess the di,ine eye' To what
distance does the di,ine ,ision of the ,enerable (niruddha
extend?@
I answered" @Friends" I see the entire billion-world-galactic
uni,erse of the $ord Sa.yauni <ust as plainly as a an of
ordinary ,ision sees a yrobalan nut on the pal of his hand'@
*hen I had said these words" the $iccha,i Fiala.irti cae
there and" ha,ing bowed his head at y feet" said to e"
@6e,erend (niruddha" is your di,ine eye copounded in nature?
+r is it uncopounded in nature?
If it is copounded in nature" it is the sae as the
super.nowledges of the heterodox' If it is uncopounded in
nature" then it is not constructed and" as such" is incapable of
seeing' Then" how do you see" + elder?@
)(t these words" I becae speechless" and Braha also was
aaDed to hear this teaching fro that good an' %a,ing
bowed to hi" he said" @*ho then" in the world" possesses the
di,ine eye?@
)Fiala.irti answered" @In the world" it is the Buddhas who
ha,e the di,ine eye' They see all the buddha-fields without
e,en lea,ing their state of concentration and without being
affected by duality'@
)%a,ing heard these words" the ten thousand Brahas were
inspired with high resol,e and concei,ed the spirit of
unexcelled" perfect enlightenent' %a,ing paid hoage and
respect both to e and to that good an" they disappeared' (s
for e" I reained speechless" and therefore I a reluctant to
go to that good an to in>uire about his illness')
The Buddha then said to the ,enerable 7pali" )7pali" go to the
$iccha,i Fiala.irti to in>uire about his illness')
7pali replied" )$ord" I a indeed reluctant to go to that good
an to in>uire about his illness' *hy? $ord" I reeber that
one day there were two on.s who had coitted soe
infraction and were too ashaed to appear before the $ord" so
they cae to e and said" @6e,erend 7pali" we ha,e both
coitted an infraction but are too ashaed to appear before
the Buddha' Fenerable 7pali" .indly reo,e our anxieties by
absol,ing us of these infractions'@
)$ord" while I was gi,ing those two on.s soe religious
discourse" the $iccha,i Fiala.irti cae there and said to e"
@6e,erend 7pali" do not aggra,ate further the sins of these two
on.s' *ithout perplexing the" relie,e their reorse'
6e,erend 7pali" sin is not to be apprehended within" or without"
or between the two' *hy? The Buddha has said" )$i,ing beings
are afflicted by the passions of thought" and they are purified
by the purification of thought')
)@6e,erend 7pali" the ind is neither within nor without" nor is
it to be apprehended between the two' Sin is <ust the sae as
the ind" and all things are <ust the sae as sin' They do not
escape this sae reality'
)@6e,erend 7pali" this nature of the ind" by ,irtue of which
your ind" re,erend" is liberated - does it e,er becoe
afflicted?@
)@/e,er"@ I replied'
)@6e,erend 7pali" the inds of all li,ing beings ha,e that ,ery
nature' 6e,erend 7pali" passions consist of conceptualiDations'
The ultiate nonexistence of these conceptualiDations and
iaginary fabrications - that is the purity that is the intrinsic
nature of the ind' Misapprehensions are passions' The
ultiate absence of isapprehensions is the intrinsic nature of
the ind' The presuption of self is passion' The absence of
self is the intrinsic nature of the ind' 6e,erend 7pali" all
things are without production" destruction" and duration" li.e
agical illusions" clouds" and lightning= all things are
e,anescent" not reaining e,en for an instant= all things are
li.e dreas" hallucinations" and unreal ,isions= all things are
li.e the reflection of the oon in water and li.e a irror-iage=
they are born of ental construction' Those who .now this are
called the true upholders of the discipline" and those disciplined
in that way are indeed well disciplined'@)
)Then the two on.s said" @This householder is extreely well
endowed with wisdo' The re,erend 7pali" who was proclaied
by the $ord as the foreost of the upholders of the discipline" is
not his e>ual'@
)I then said to the two on.s" @&o not entertain the notion that
he is a ere householderE *hy? *ith the exception of the
Tathagata hiself" there is no disciple or bodhisatt,a capable of
copeting with his elo>uence or ri,aling the brilliance of his
wisdo'@
)Thereupon" the two on.s" deli,ered fro their anxieties and
inspired with a high resol,e" concei,ed the spirit of unexcelled"
perfect enlightenent' Bowing down to that good an" they
ade the wish: @May all li,ing beings attain elo>uence such as
thisE@ Therefore" I a reluctant to go to that good an to
in>uire about his illness')
The Buddha then said to the ,enerable 6ahula" )6ahula" go to
the $iccha,i Fiala.irti to in>uire about his illness')
6ahula replied" )$ord" I a indeed reluctant to go to that good
an to in>uire about his illness' *hy? $ord" I reeber that
one day any young $iccha,i gentleen cae to the place
where I was and said to e" @6e,erend 6ahula" you are the son
of the $ord" and" ha,ing renounced a .ingdo of a uni,ersal
onarch" you ha,e left the world' *hat are the ,irtues and
benefits you saw in lea,ing the world?@
)(s I was teaching the properly the benefits and ,irtues of
renouncing the world" the $iccha,i Fiala.irti cae there and"
ha,ing greeted e" said" @6e,erend 6ahula" you should not
teach the benefits and ,irtues of renunciation in the way that
you do' *hy? 6enunciation is itself the ,ery absence of ,irtues
and benefits' 6e,erend 6ahula" one ay spea. of benefits and
,irtues in regard to copounded things" but renunciation is
uncopounded" and there can be no >uestion of benefits and
,irtues in regard to the uncopounded' 6e,erend 6ahula"
renunciation is not aterial but is free of atter' It is free of
the extree ,iews of beginning and end' It is the path of
liberation' It is praised by the wise" ebraced by the saints"
and causes the defeat of all Maras' It liberates fro the fi,e
states of existence" purifies the fi,e eyes" culti,ates the fi,e
powers" and supports the fi,e spiritual faculties' 6enunciation is
totally harless to others and is not adulterated with e,il
things' It disciplines the heterodox" transcending all
denoinations' It is the bridge o,er the swap of desire"
without grasping" and free of the habits of )I) and )ine') It is
without attachent and without disturbance" eliinating all
cootion' It disciplines one@s own ind and protects the
inds of others' It fa,ors ental >uiescence and stiulates
transcendental analysis' It is irreproachable in all respects and
so is called renunciation' Those who lea,e the undane in this
way are called )truly renunciant') Aoung en" renounce the
world in the light of this clear teachingE The appearance of the
Buddha is extreely rare' %uan life endowed with leisure and
opportunity is ,ery hard to obtain' To be a huan being is ,ery
precious'@
)The young en coplained: @But" householder" we ha,e heard
the Tathagata declare that one should not renounce the world
without the perission of one@s parents'@
)Fiala.irti answered: @Aoung en" you should culti,ate
yoursel,es intensi,ely to concei,e the spirit of unexcelled"
perfect enlightenent' That in itself will be your renunciation
and high ordinationE@
)Thereupon" thirty-two of the $iccha,i youths concei,ed the
spirit of unexcelled" perfect enlightenent' Therefore" $ord" I
a reluctant to go to that good an to in>uire about his
illness')
The Buddha then said to the ,enerable (nanda" )(nanda" go to
the $iccha,i Fiala.irti to in>uire about his illness')
(nanda replied" )$ord" I a indeed reluctant to go to that good
an to in>uire about his illness' *hy? $ord" I reeber one
day when the body of the $ord anifested soe indisposition
and he re>uired soe il.= I too. the bowl and went to the
door of the ansion of a great Brahan faily' The $iccha,i
Fiala.irti cae there" and" ha,ing saluted e" said"
@6e,erend (nanda" what are you doing on the threshold of this
house with your bowl in your hand so early in the orning?@
)I replied: @The body of the $ord anifests soe indisposition"
and he needs soe il.' Therefore" I ha,e coe to fetch
soe'@
)Fiala.irti then said to e" @6e,erend (nanda" do not say
such a thingE 6e,erend (nanda" the body of the Tathagata is
tough as a diaond" ha,ing eliinated all the instinctual traces
of e,il and being endowed with all goodness' %ow could disease
or discofort affect such a body?
)@6e,erend (nanda" go in silence" and do not belittle the $ord'
&o not say such things to others' It would not be good for the
powerful gods or for the bodhisatt,as coing fro the ,arious
buddha-fields to hear such words'
)@6e,erend (nanda" a uni,ersal onarch" who is endowed only
with a sall root of ,irtue" is free of diseases' %ow then could
the $ord" who has an infinite root of ,irtue" ha,e any disease?
It is ipossible'
)@6e,erend (nanda" do not bring shae upon us" but go in
silence" lest the heterodox sectarians should hear your words'
They would say" )For shaeE The teacher of these people
cannot e,en cure his own sic.nesses' %ow then can he cure the
sic.nesses of others?) 6e,erend (nanda" go then discreetly so
that no one obser,es you'
)@6e,erend (nanda" the Tathagatas ha,e the body of the
&hara - not a body that is sustained by aterial food' The
Tathagatas ha,e a transcendental body that has transcended
all undane >ualities'
There is no in<ury to the body of a Tathagata" as it is rid of all
defileents' The body of a Tathagata is uncopounded and
free of all forati,e acti,ity' 6e,erend (nanda" to belie,e there
can be illness in such a body is irrational and unseelyE@
)*hen I had heard these words" I wondered if I had pre,iously
isheard and isunderstood the Buddha" and I was ,ery uch
ashaed' Then I heard a ,oice fro the s.y: @(nandaE The
householder spea.s to you truly' /e,ertheless" since the
Buddha has appeared during the tie of the fi,e corruptions"
he disciplines li,ing beings by acting lowly and huble'
Therefore" (nanda" do not be ashaed" and go and get the
il.E@
)$ord" such was y con,ersation with the $iccha,i Fiala.irti"
and therefore I a reluctant to go to that good an to in>uire
about his illness')
In the sae way" the rest of the fi,e hundred disciples were
reluctant to go to the $iccha,i Fiala.irti" and each told the
Buddha his own ad,enture" recounting all his con,ersations
with the $iccha,i Fiala.irti'
3' The 6eluctance of the Bodhisatt,as
Then" the Buddha said to the bodhisatt,a Maitreya" )Maitreya"
go to the $iccha,i Fiala.irti to in>uire about his illness')
Maitreya replied" )$ord" I a indeed reluctant to go to that
good an to in>uire about his illness' *hy? $ord" I reeber
that one day I was engaged in a con,ersation with the gods of
the Tusita hea,en" the god Satusita and his retinue" about
the stage of nonregression of the great bodhisatt,as' (t that
tie" the $iccha,i Fiala.irti cae there and addressed e as
follows:
)@Maitreya" the Buddha has prophesied that only one ore birth
stands between you and unexcelled" perfect enlightenent'
*hat .ind of birth does this prophecy concern" Maitreya? Is it
past? Is it future? +r is it present? If it is a past birth" it is
already finished' If it is a future birth" it will ne,er arri,e' If it is
a present birth" it does not abide' For the Buddha has declared"
)Bhi.shus" in a single oent" you are born" you age" you die"
you transigrate" and you are reborn')
)@Then ight the prophecy concern birthlessness? But
birthlessness applies to the stage of destiny for the ultiate" in
which there is neither prophecy nor attainent of perfect
enlightenent'
)@Therefore" Maitreya" is your reality fro birth? +r is it fro
cessation? Aour reality as prophesied is not born and does not
cease" nor will it be born nor will it cease' Furtherore" your
reality is <ust the sae as the reality of all li,ing beings" the
reality of all things" and the reality of all the holy ones' If your
enlightenent can be prophesied in such a way" so can that of
all li,ing beings' *hy? Because reality does not consist of
duality or of di,ersity' Maitreya" whene,er you attain
Buddhahood" which is the perfection of enlightenent" at the
sae tie all li,ing beings will also attain ultiate liberation'
*hy? The Tathagatas do not enter ultiate liberation until all
li,ing beings ha,e entered ultiate liberation' For" since all
li,ing beings are utterly liberated" the Tathagatas see the as
ha,ing the nature of ultiate liberation'
)@Therefore" Maitreya" do not fool and delude these deitiesE /o
one abides in" or regresses fro" enlightenent' Maitreya" you
should introduce these deities to the repudiation of all
discriinati,e constructions concerning enlightenent'
)@#nlightenent is perfectly realiDed neither by the body nor by
the ind' #nlightenent is the eradication of all ar.s'
#nlightenent is free of presuptions concerning all ob<ects'
#nlightenent is free of the functioning of all intentional
thoughts' #nlightenent is the annihilation of all con,ictions'
#nlightenent is free fro all discriinati,e constructions'
#nlightenent is free fro all ,acillation" entation" and
agitation' #nlightenent is not in,ol,ed in any coitents'
#nlightenent is the arri,al at detachent" through freedo
fro all habitual attitudes' The ground of enlightenent is the
ultiate real' #nlightenent is realiDation of reality'
#nlightenent abides at the liit of reality'
#nlightenent is without duality" since therein are no inds
and no things' #nlightenent is e>uality" since it is e>ual to
infinite space'
)@#nlightenent is unconstructed" because it is neither born nor
destroyed" neither abides nor undergoes any transforation'
#nlightenent is the coplete .nowledge of the thoughts"
deeds" and inclinations of all li,ing beings' #nlightenent is not
a door for the six edia of sense' #nlightenent is
unadulterated" since it is free of the passions of the
instinctually dri,en succession of
li,es' #nlightenent is neither soewhere nor nowhere"
abiding in no location or diension' #nlightenent" not being
contained in anything" does not stand in reality' #nlightenent
is erely a nae and e,en that nae is uno,ing'
#nlightenent" free of abstention and underta.ing" is
energyless' There is no agitation in enlightenent" as it is
utterly pure by nature' #nlightenent is radiance" pure in
essence' #nlightenent is without sub<ecti,ity and copletely
without ob<ect' #nlightenent" which penetrates the e>uality of
all things" is undifferentiated' #nlightenent" which is not
shown by any exaple" is incoparable' #nlightenent is
subtle" since it is extreely difficult to realiDe' #nlightenent is
all-per,asi,e" as it has the nature of infinite space'
#nlightenent cannot be realiDed" either physically or entally'
*hy? The body is li.e grass" trees" walls" paths" and
hallucinations' (nd the ind is iaterial" in,isible" baseless"
and unconscious'@
)$ord" when Fiala.irti had discoursed thus" two hundred of
the deities in that assebly attained the tolerance of
birthlessness' (s for e" $ord" I was rendered speechless'
Therefore" I a reluctant to go to that good an to in>uire
about his illness')
The Buddha then said to the young $iccha,i -rabha,yuha"
)-rabha,yuha" go to the $iccha,i Fiala.irti to in>uire about
his illness')
-rabha,yuha replied" )$ord" I a indeed reluctant to go to that
good an to in>uire about his illness' *hy? $ord" I reeber
one day" when I was going out of the great city of Faisali" I et
the $iccha,i Fiala.irti coing in' %e greeted e" and I then
addressed hi: @%ouseholder" where do you coe fro?@ %e
replied" @I coe fro the seat of enlightenent'@ I then
in>uired" @*hat is eant by )seat of enlightenent)?@ %e then
spo.e the following words to e" @/oble son" the seat of
enlightenent is the seat of positi,e thought because it is
without artificiality' It is the seat of effort" because it releases
energetic acti,ities' It is the seat of high resol,e" because its
insight is superior' It is the seat of the great spirit of
enlightenent" because it does not neglect anything'
)@It is the seat of generosity" because it has no expectation of
reward' It is the seat of orality" because it fulfills all
coitents' It is the seat of tolerance" because it is free of
anger toward any li,ing being' It is the seat of effort" because it
does not turn bac.' It is the seat of editation" because it
generates fitness of ind' It is the seat of wisdo" because it
sees e,erything directly'
)@It is the seat of lo,e" because it is e>ual to all li,ing beings' It
is the seat of copassion" because it tolerates all in<uries' It is
the seat of <oy" because it is <oyfully de,oted to the bliss of the
&hara' It is the seat of e>uaniity" because it abandons
affection and a,ersion'
)@It is the seat of paranoral perception" because it has the six
super.nowledges' It is the seat of liberation" because it does
not intellectualiDe' It is the seat of liberati,e techni>ue" because
it de,elops li,ing beings' It is the seat of the eans of
unification" because it brings together li,ing beings' It is the
seat of learning" because it a.es practice of the essence' It is
the seat of decisi,eness" because of its precise discriination'
It is the seat of the aids to enlightenent" because it eliinates
the duality of the copounded and the uncopounded' It is the
seat of truth" because it does not decei,e anyone'
)@It is the seat of interdependent origination" because it
proceeds fro the exhaustion of ignorance to the exhaustion of
old age and death' It is the seat of eradication of all passions"
because it is perfectly enlightened about the nature of reality'
It is the seat of all li,ing beings" because all li,ing beings are
without intrinsic identity' It is the seat of all things" because it
is perfectly enlightened with regard to ,oidness'
)@It is the seat of the con>uest of all de,ils" because it ne,er
flinches' It is the seat of the triple world" because it is free of
in,ol,eent' It is the seat of the herois that sounds the lion@s
roar" because it is free of fear and trebling' It is the seat of
the strengths" the fearlessnesses" and all the special >ualities of
the Buddha" because it is irreproachable in all respects' It is the
seat of the three .nowledges" because in it no passions reain'
It is the seat of instantaneous" total understanding of all things"
because it realiDes fully the gnosis of oniscience'
)@/oble son" when bodhisatt,as are thus endowed with the
transcendences" the roots of ,irtue" the ability to de,elop li,ing
beings" and the incorporation of the holy &hara" whether they
lift up their feet or put the down" they all coe fro the seat
of enlightenent' They coe fro the >ualities of the Buddha"
and stand on the >ualities of the Buddha'@
)$ord" when Fiala.irti had explained this teaching" fi,e
hundred gods and en concei,ed the spirit of enlightenent"
and I becae speechless' Therefore" $ord" I a reluctant to go
to that good an to in>uire about his illness')
The Buddha then said to the bodhisatt,a Gagatidhara"
)Gagatidhara" go to the $iccha,i Fiala.irti to in>uire about
his illness')
Gagatidhara replied" )My $ord" I a indeed reluctant to go to
that good an to in>uire about his illness' *hy? $ord" I
reeber that one day" when I was at hoe" the wic.ed Mara"
disguised as Indra and surrounded with twel,e thousand
hea,enly aidens" approached e with the sounds of usic
and singing' %a,ing saluted e by touching y feet with his
head" he withdrew with his retinue to one side' I then" thin.ing
he was Sa.ra" the .ing of the gods" said to hi" @*elcoe" +
Kausi.aE Aou should reain consciously aware in the idst of
the pleasures of desire' Aou should often thin. on
iperanence and stri,e to utiliDe the essential in body" life"
and wealth'@
)Mara then said to e" @Good sir" accept fro e these twel,e
thousand di,ine aidens and a.e the your ser,ants'@
)I replied" @+ Kausi.a" do not offer e" who a religious and a
son of the Sa.ya" things which are not appropriate' It is not
proper for e to ha,e these aidens'@
)/o sooner had I said these words than the $iccha,i Fiala.irti
cae there and said to e" @/oble son" do not thin. that this is
IndraE This is not Indra but the e,il Mara" who has coe to
ridicule you'@
)Then the $iccha,i Fiala.irti said to Mara" @#,il Mara" since
these hea,enly aidens are not suitable for this religious
de,otee" a son of the Sa.ya" gi,e the to e'@
)Then Mara was terrified and distressed" thin.ing that the
$iccha,i Fiala.irti had coe to expose hi' %e tried to a.e
hiself in,isible" but" try as he ight with all his agical
powers" he could not ,anish fro sight' Then a ,oice resounded
in the s.y" saying" @#,il +ne" gi,e these hea,enly aidens to
the good an Fiala.irti" and only then will you be able to
return to your own abode'@
)Then Mara was e,en ore frightened and" uch against his
will" ga,e the hea,enly aidens'
)The $iccha,i Fiala.irti" ha,ing recei,ed the goddesses" said
to the" @/ow that you ha,e been gi,en to e by Mara" you
should all concei,e the spirit of unexcelled" perfect
enlightenent'@
)%e then exhorted the with discourse suitable for their
de,elopent toward enlightenent" and soon they concei,ed
the spirit of enlightenent' %e then said to the" @Aou ha,e
<ust concei,ed the spirit of enlightenent' Fro now on" you
should de,ote yoursel,es to find <oy in pleasures of the
&hara" and should ta.e no pleasure in desires'@
)They then as.ed hi" @*hat is )<oy in the pleasures of the
&hara)?@
)%e declared" @It is the <oy of unbrea.able faith in the Buddha"
of wishing to hear the &hara" of ser,ing the Sangha and
honoring the spiritual benefactors without pride' It is the <oy of
renunciation of the whole world" of not being fixed in ob<ects" of
considering the fi,e aggregates to be li.e urderers" of
considering the eleents to be li.e ,enoous serpents" and of
considering the sense-edia to be li.e an epty town' It is the
<oy of always guarding the spirit of enlightenent" of helping
li,ing beings" of sharing through generosity" of not slac.ening
in orality" of control and tolerance in patience" of thorough
culti,ation of ,irtue by effort" of total absorption in editation"
and of absence of passions in wisdo' It is the <oy of extending
enlightenent" of con>uering the Maras" of destroying the
passions" and of purifying the buddha-field' It is the <oy of
accuulating all ,irtues" in order to culti,ate the auspicious
ar.s and signs' It is the <oy of the liberation of
nonintiidation when hearing the profound teaching' It is the
<oy of exploration of the three doors of liberation" and of the
realiDation of liberation' It is the <oy of being an ornaent of
the seat of enlightenent" and of not attaining liberation at the
wrong tie' It is the <oy of ser,ing those of e>ual fortune" of
not hating or resenting those of superior fortune" of ser,ing the
spiritual benefactors" and of a,oiding sinful friends' It is the <oy
of the superior gladness of faith and de,otion to the &hara' It
is the <oy of ac>uiring liberati,e techni>ues and of the
conscious culti,ation of the aids to enlightenent' Thus" the
bodhisatt,a adires and finds <oy in the delights of the
&hara'@
)Thereupon" Mara said to the goddesses" @/ow coe along and
let us return hoe'@
)They said" @Aou ga,e us to this householder' /ow we should
en<oy the delights of the &hara and should no longer en<oy
the pleasures of desires'@
)Then Mara said to the $iccha,i Fiala.irti" @If it is so that the
bodhisatt,a" the spiritual hero" has no ental attachent" and
gi,es away all his possessions" then" householder" please gi,e
e these goddesses'@
)Fiala.irti replied" @They are gi,en" Mara' Go hoe with your
retinue' May you fulfill the religious aspirations of all li,ing
beingsE@
)Then the goddesses" saluting Fiala.irti" said to hi"
@%ouseholder" how should we li,e in the abode of the Maras?@
)Fiala.irti replied" @Sisters" there is a door of the &hara
called )The Inexhaustible $ap') -ractice itE *hat is it? Sisters"
a single lap ay light hundreds of thousands of laps
without itself being diinished' $i.ewise" sisters" a single
bodhisatt,a ay establish any hundreds of thousands of
li,ing beings in enlightenent without his indfulness being
diinished' In fact" not only does it not diinish" it grows
stronger' $i.ewise" the ore you teach and deonstrate
,irtuous >ualities to others" the ore you grow with respect to
these ,irtuous >ualities' This is the door of the &hara called
)The Inexhaustible $ap') *hen you are li,ing in the real of
Mara" inspire innuerable gods and goddesses with the spirit of
enlightenent' In such a way" you will repay the .indness of
the Tathagata" and you will becoe the benefactors of all li,ing
beings'@
)Then" those goddesses bowed at the feet of the $iccha,i
Fiala.irti and departed in the copany of Mara' Thus" $ord" I
saw the supreacy of the agical power" wisdo" and
elo>uence of the $iccha,i Fiala.irti" and therefore I a
reluctant to go to that good an to in>uire about his illness')
The Buddha then said to the erchant@s son" Sudatta" )/oble
son" go to the $iccha,i Fiala.irti to in>uire about his illness')
Sudatta replied" )$ord" I a indeed reluctant to go to that good
an to in>uire about his illness' *hy? $ord" I reeber one
day in y father@s house when" in order to celebrate a great
sacrifice" I was bestowing gifts upon religious de,otees"
Brahans" the poor" the wretched" the unfortunate" beggars"
and all the needy' +n the se,enth and final day of this great
sacrifice" the $iccha,i Fiala.irti cae there and said"
@Merchant@s son" you should not celebrate a sacrifice in this
way' Aou should celebrate a &hara-sacrifice' *hat is the use
of the sacrifice of aterial things?@
)I then as.ed hi" @%ow does one gi,e a &hara-sacrifice?@
)%e replied" @( &hara-sacrifice is that which de,elops li,ing
beings without beginning or end" gi,ing gifts to the all
siultaneously' *hat is that? It consists of the great lo,e
which is consuated in enlightenent= of the great
copassion which is consuated in the concentration of the
holy &hara on the liberation of all li,ing beings= of the great
<oy which is consuated in the awareness of the supree
happiness of all li,ing beings= and of the great e>uaniity
which is consuated in concentration through .nowledge'
)@The &hara-sacrifice consists of the transcendence of
generosity" which is consuated in peacefulness and self-
discipline= of the transcendence of orality" which is
consuated in the oral de,elopent of ioral beings= of
the transcendence of tolerance" consuated through the
principle of selflessness= of the transcendence of effort"
consuated in initiati,e toward enlightenent= of the
transcendence of editation" consuated in the solitude of
body and ind= and of the transcendence of wisdo"
consuated in the oniscient gnosis'
)@The &hara-sacrifice consists of the editation of ,oidness"
consuated in effecti,eness in the de,elopent of all li,ing
beings= of the editation of signlessness" consuated in the
purification of all copounded things= and of the editation of
wishlessness" consuated in ,oluntarily assuing rebirths'
)@The &hara-sacrifice consists of heroic strength"
consuated in the upholding of the holy &hara= of the
power of life" consuated in the eans of unification= of the
absence of pride" consuated in becoing the sla,e and the
disciple of all li,ing beings= of the gain of body" health" and
wealth" consuated by the extraction of essence fro the
essenceless= of indfulness" consuated by the six
reebrances= of positi,e thought" consuated through the
truly en<oyable &hara= of purity of li,elihood" consuated
by correct spiritual practice= of the respect of saints"
consuated by <oyful and faithful ser,ice= of soberness of
ind" consuated by absence of disli.e for ordinary people=
of high resol,e" consuated by renunciation= of s.ill in
erudition" consuated by religious practice= of retireent in
solitary retreats" consuated by understanding things free of
passions= of introspecti,e editation" consuated by
attainent of the Buddha-gnosis= of the stage of the practice of
yoga" consuated by the yoga of liberating all li,ing beings
fro their passions'
)@The &hara-sacrifice consists of the store of erit which is
consuated by the auspicious signs and ar.s" the
ornaents of the buddha-fields" and all other eans of
de,elopent of li,ing beings= of the store of .nowledge which
is consuated in the ability to teach the &hara according to
the thoughts and actions of all li,ing beings= of the store of
wisdo" which is consuated in the unifor gnosis free of
acceptance and re<ection in regard to all things= of the store of
all roots of ,irtue" consuated in the abandonent of all
passions" obscurations" and un,irtuous things= and of the
attainent of all the aids to enlightenent" consuated in
the realiDation of the gnosis of oniscience as well as in
accoplishent of all ,irtue'
)@That" noble son" is the &hara-sacrifice' The bodhisatt,a who
li,es by this &hara-sacrifice is the best of sacrificers" and"
through his extree sacrifice" is hiself worthy of offerings
fro all people" including the gods'@
)$ord" as soon as the householder had discoursed thus" two
hundred Brahans aong the crowd of Brahans present
concei,ed the spirit of unexcelled" perfect enlightenent' (nd
I" full of astonishent" ha,ing saluted this good an by
touching his feet with y head" too. fro around y nec. a
nec.lace of pearls worth one hundred thousand pieces of gold
and offered it to hi' But he would not accept it' I then said to
hi" @-lease accept" good an" this nec.lace of pearls" out of
copassion for e" and gi,e it to whosoe,er you wish'@
)Then" Fiala.irti too. the pearls and di,ided the into two
hal,es' %e ga,e one half of the to the lowliest poor of the
city" who had been disdained by those present at the sacrifice'
The other half he offered to the Tathagata &usprasaha' (nd he
perfored a iracle such that all present beheld the uni,erse
called Marici and the Tathagata &usprasaha' +n the head of the
Tathagata &usprasaha" the pearl nec.lace too. the for of a
pa,ilion" decorated with strings of pearls" resting on four bases"
with four coluns" syetrical" well constructed" and lo,ely to
behold' %a,ing shown such a iracle" Fiala.irti said" @The
gi,er who a.es gifts to the lowliest poor of the city"
considering the as worthy of offering as the Tathagata
hiself" the gi,er who gi,es without any discriination"
ipartially" with no expectation of reward" and with great lo,e -
this gi,er" I say" totally fulfills the &hara-sacrifice'@
)Then the poor of the city" ha,ing seen that iracle and ha,ing
heard that teaching" concei,ed the spirit of unexcelled" perfect
enlightenent' Therefore" $ord" I a reluctant to go to that
good an to in>uire about his illness')
In the sae way" all the bodhisatt,as" great spiritual heroes"
told the stories of their con,ersations with Fiala.irti and
declared their reluctance to go to hi'
8' The !onsolation of the In,alid
Then" the Buddha said to the crown prince" Man<usri" )Man<usri"
go to the $iccha,i Fiala.irti to in>uire about his illness')
Man<usri replied" )$ord" it is difficult to attend upon the $iccha,i
Fiala.irti' %e is gifted with ar,elous elo>uence concerning
the law of the profound' %e is extreely s.illed in full
expressions and in the reconciliation of dichotoies' %is
elo>uence is inexorable" and no one can resist his
iperturbable intellect' %e accoplishes all the acti,ities of the
bodhisatt,as' %e penetrates all the secret ysteries of the
bodhisatt,as and the Buddhas' %e is s.illed in ci,iliDing all the
abodes of de,ils' %e plays with the great super.nowledges' %e
is consuate in wisdo and liberati,e techni>ue' %e has
attained the supree excellence of the indi,isible" nondual
sphere of the ultiate real' %e is s.illed in teaching the
&hara with its infinite odalities within the unifor ultiate'
%e is s.illed in granting eans of attainent in accordance
with the spiritual faculties of all li,ing beings' %e has
thoroughly integrated his realiDation with s.ill in liberati,e
techni>ue' %e has attained decisi,eness with regard to all
>uestions' Thus" although he cannot be withstood by soeone
of y feeble defenses" still" sustained by the grace of the
Buddha" I will go to hi and will con,erse with hi as well as I
can')
Thereupon" in that assebly" the bodhisatt,as" the great
disciples" the Sa.ras" the Brahas" the $o.apalas" and the
gods and goddesses" all had this thought: )Surely the
con,ersations of the young prince Man<usri and that good an
will result in a profound teaching of the &hara')
Thus" eight thousand bodhisatt,as" fi,e hundred disciples" a
great nuber of Sa.ras" Brahas" $o.apalas" and any
hundreds of thousands of gods and goddesses" all followed the
crown prince Man<usri to listen to the &hara' (nd the crown
prince Man<usri" surrounded and followed by these
bodhisatt,as" disciples" Sa.ras" Brahas" $o.apalas" gods" and
goddesses" entered the great city of Faisali'
Meanwhile" the $iccha,i Fiala.irti thought to hiself"
)Man<usri" the crown prince" is coing here with nuerous
attendants' /ow" ay this house be transfored into
eptinessE)
Then" agically his house becae epty' #,en the door.eeper
disappeared' (nd" except for the in,alid@s couch upon which
Fiala.irti hiself was lying" no bed or couch or seat could be
seen anywhere'
Then" the $iccha,i Fiala.irti saw the crown prince Man<usri
and addressed hi thus: )Man<usriE *elcoe" Man<usriE Aou
are ,ery welcoeE There you are" without any coing' Aou
appear" without any seeing' Aou are heard" without any
hearing')
Man<usri declared" )%ouseholder" it is as you say' *ho coes"
finally coes not' *ho goes" finally goes not' *hy? *ho coes
is not .nown to coe' *ho goes is not .nown to go' *ho
appears is finally not to be seen'
)Good sir" is your condition tolerable? Is it li,able? (re your
physical eleents not disturbed? Is your sic.ness diinishing?
Is it not increasing? The Buddha as.s about you - if you ha,e
slight trouble" slight discofort" slight sic.ness" if your distress
is light" if you are cared for" strong" at ease" without self-
reproach" and if you are li,ing in touch with the supree
happiness'
)%ouseholder" whence cae this sic.ness of yours? %ow long
will it continue? %ow does it stand? %ow can it be alle,iated?)
Fiala.irti replied" )Man<usri" y sic.ness coes fro
ignorance and the thirst for existence and it will last as long as
do the sic.nesses of all li,ing beings' *ere all li,ing beings to
be free fro sic.ness" I also would not be sic.' *hy? Man<usri"
for the bodhisatt,a" the world consists only of li,ing beings" and
sic.ness is inherent in li,ing in the world' *ere all li,ing beings
free of sic.ness" the bodhisatt,a also would be free of sic.ness'
For exaple" Man<usri" when the only son of a erchant is sic."
both his parents becoe sic. on account of the sic.ness of their
son' (nd the parents will suffer as long as that only son does
not reco,er fro his sic.ness' Gust so" Man<usri" the
bodhisatt,a lo,es all li,ing beings as if each were his only child'
%e becoes sic. when they are sic. and is cured when they are
cured' Aou as. e" Man<usri" whence coes y sic.ness= the
sic.nesses of the bodhisatt,as arise fro great copassion')
Man<usri: %ouseholder" why is your house epty? *hy ha,e
you no ser,ants?
Fiala.irti: Man<usri" all buddha-fields are also epty'
Man<usri: *hat a.es the epty?
Fiala.irti: They are epty because of eptiness'
Man<usri: *hat is )epty) about eptiness?
Fiala.irti: !onstructions are epty" because of eptiness'
Man<usri: !an eptiness be conceptually constructed?
Fiala.irti: #,en that concept is itself epty" and eptiness
cannot construct eptiness'
Man<usri: %ouseholder" where should eptiness be sought?
Fiala.irti: Man<usri" eptiness should be sought aong the
sixty-two con,ictions'
Man<usri: *here should the sixty-two con,ictions be sought?
Fiala.irti: They should be sought in the liberation of the
Tathagatas'
Man<usri: *here should the liberation of the Tathagatas be
sought?
Fiala.irti: It should be sought in the prie ental acti,ity of
all li,ing beings' Man<usri" you as. e why I a without
ser,ants" but all Maras and opponents are y ser,ants' *hy?
The Maras ad,ocate this life of birth and death and the
bodhisatt,a does not a,oid
life' The heterodox opponents ad,ocate con,ictions" and the
bodhisatt,a is not troubled by con,ictions' Therefore" all Maras
and opponents are y ser,ants'
Man<usri: %ouseholder" of what sort is your sic.ness?
Fiala.irti: It is iaterial and in,isible'
Man<usri: Is it physical or ental?
Fiala.irti: It is not physical" since the body is insubstantial in
itself' It is not ental" since the nature of the ind is li.e
illusion'
Man<usri: %ouseholder" which of the four ain eleents is
disturbed - earth" water" fire" or air?
Fiala.irti: Man<usri" I a sic. only because the eleents of
li,ing beings are disturbed by sic.nesses'
Man<usri: %ouseholder" how should a bodhisatt,a console
another bodhisatt,a who is sic.?
Fiala.irti: %e should tell hi that the body is iperanent"
but should not exhort hi to renunciation or disgust' %e should
tell hi that the body is iserable" but should not encourage
hi to find solace in liberation= that the body is selfless" but
that li,ing beings should be de,eloped= that the body is
peaceful" but not to see. any ultiate cal' %e should urge
hi to confess his e,il deeds" but not for the sa.e of
absolution' %e should encourage his epathy for all li,ing
beings on account of his own sic.ness" his reebrance of
suffering experienced fro beginningless tie" and his
consciousness of wor.ing for the welfare of li,ing beings' %e
should encourage hi not to be distressed" but to anifest the
roots of ,irtue" to aintain the prial purity and the lac. of
cra,ing" and thus to always stri,e to becoe the .ing of
healers" who can cure all sic.nesses' Thus should a bodhisatt,a
console a sic. bodhisatt,a" in such a way as to a.e hi
happy'
Man<usri as.ed" )/oble sir" how should a sic. bodhisatt,a
control his own ind?)
Fiala.irti replied" )Man<usri" a sic. bodhisatt,a should control
his own ind with the following consideration: Sic.ness arises
fro total in,ol,eent in the process of isunderstanding fro
beginningless tie' It arises fro the passions that result fro
unreal ental constructions" and hence ultiately nothing is
percei,ed which can be said to be sic.' *hy? The body is the
issue of the four ain eleents" and in these eleents there is
no owner and no agent' There is no self in this body" and
except for arbitrary insistence on self" ultiately no )I) which
can be said to be sic. can be apprehended' Therefore" thin.ing
)I) should not adhere to any self" and )I) should rest in the
.nowledge of the root of illness"@ he should abandon the
conception of hiself as a personality and produce the
conception of hiself as a thing" thin.ing" @This body is an
aggregate of any things= when it is born" only things are
born= when it ceases" only things cease= these things ha,e no
awareness or feeling of each other= when they are born" they
do not thin." )I a born') *hen they cease" they do not thin."
)I cease')@
)Furtherore" he should understand thoroughly the conception
of hiself as a thing by culti,ating the following consideration:
@Gust as in the case of the conception of )self") so the
conception of )thing) is also a isunderstanding" and this
isunderstanding is also a gra,e sic.ness= I should free yself
fro this sic.ness and should stri,e to abandon it'@
)*hat is the eliination of this sic.ness? It is the eliination of
egois and possessi,eness' *hat is the eliination of egois
and possessi,eness? It is the freedo fro dualis' *hat is
freedo
fro dualis? It is the absence of in,ol,eent with either the
external or the internal' *hat is absence of in,ol,eent with
either external or internal? It is nonde,iation" nonfluctuation"
and nondistraction fro e>uaniity' *hat is e>uaniity? It is
the e>uality of e,erything fro self to liberation' *hy? Because
both self and liberation are ,oid' %ow can both be ,oid? (s
,erbal designations" they both are ,oid" and neither is
established in reality' Therefore" one who sees such e>uality
a.es no difference between sic.ness and ,oidness= his
sic.ness is itself ,oidness" and that sic.ness as ,oidness is
itself ,oid'
)The sic. bodhisatt,a should recogniDe that sensation is
ultiately nonsensation" but he should not realiDe the cessation
of sensation' (lthough both pleasure and pain are abandoned
when the buddha->ualities are fully accoplished" there is then
no sacrifice of the great copassion for all li,ing beings li,ing in
the bad igrations' Thus" recogniDing in his own suffering the
infinite sufferings of these li,ing beings" the bodhisatt,a
correctly conteplates these li,ing beings and resol,es to cure
all sic.nesses' (s for these li,ing beings" there is nothing to be
applied" and there is nothing to be reo,ed= one has only to
teach the the &hara for the to realiDe the basis fro
which sic.nesses arise' *hat is this basis? It is ob<ect-
perception' Insofar as apparent ob<ects are percei,ed" they are
the basis of sic.ness' *hat things are percei,ed as ob<ects?
The three reals of existence are percei,ed as ob<ects' *hat is
the thorough understanding of the basic" apparent ob<ect? It is
its nonperception" as no ob<ects exist ultiately' *hat is
nonperception? The internal sub<ect and the external ob<ect are
not percei,ed dualistically' Therefore" it is called nonperception'
)Man<usri" thus should a sic. bodhisatt,a control his own ind
in order to o,ercoe old age" sic.ness" death" and birth' Such"
Man<usri" is the sic.ness of the bodhisatt,a' If he ta.es it
otherwise" all his efforts will be in ,ain' For exaple" one is
called @hero@ when one con>uers the iseries of aging" sic.ness"
and death'
)The sic. bodhisatt,a should tell hiself: @Gust as y sic.ness
is unreal and nonexistent" so the sic.nesses of all li,ing beings
are unreal and nonexistent'@ Through such considerations" he
arouses the great copassion toward all li,ing beings without
falling into any sentiental copassion' The great copassion
that stri,es to eliinate the accidental passions does not
concei,e of any life in li,ing beings' *hy? Because great
copassion that falls into sentientally purposi,e ,iews only
exhausts the bodhisatt,a in his reincarnations' But the great
copassion which is free of in,ol,eent with sentientally
purposi,e ,iews does not exhaust the bodhisatt,a in all his
reincarnations' %e does not reincarnate through in,ol,eent
with such ,iews but reincarnates with his ind free of
in,ol,eent' %ence" e,en his reincarnation is li.e a liberation'
Being reincarnated as if being liberated" he has the power and
ability to teach the &hara which liberates li,ing beings fro
their bondage' (s the $ord declares: @It is not possible for one
who is hiself bound to deli,er others fro their bondage' But
one who is hiself liberated is able to liberate others fro their
bondage'@ Therefore" the bodhisatt,a should participate in
liberation and should not participate in bondage'
)*hat is bondage? (nd what is liberation? To indulge in
liberation fro the world without eploying liberati,e
techni>ue is bondage for the bodhisatt,a' To engage in life in
the world with full eployent of liberati,e techni>ue is
liberation for the bodhisatt,a' To experience the taste of
conteplation" editation" and concentration without s.ill in
liberati,e techni>ue is bondage' To experience the taste of
conteplation and editation with s.ill in liberati,e techni>ue
is liberation' *isdo not integrated with liberati,e techni>ue is
bondage" but wisdo integrated with liberati,e techni>ue is
liberation' $iberati,e techni>ue not integrated with wisdo is
bondage" but liberati,e techni>ue integrated with wisdo is
liberation'
)%ow is wisdo not integrated with liberati,e techni>ue a
bondage? *isdo not integrated with liberati,e techni>ue
consists of concentration on ,oidness" signlessness" and
wishlessness" and yet" being oti,ated by sentiental
copassion" failure to concentrate on culti,ation of the
auspicious signs and ar.s" on the adornent of the buddha-
field" and on the wor. of de,elopent of li,ing beings it is
bondage'
)%ow is wisdo integrated with liberati,e techni>ue a
liberation? *isdo integrated with liberati,e techni>ue consists
of being oti,ated by the great copassion and thus of
concentration on culti,ation of the auspicious signs and ar.s"
on the adornent of the buddha-field" and on the wor. of
de,elopent of li,ing beings" all the while concentrating on
deep in,estigation of ,oidness" signlessness" and wishlessness -
and it is liberation'
)*hat is the bondage of liberati,e techni>ue not integrated
with wisdo? The bondage of liberati,e techni>ue not
integrated with wisdo consists of the bodhisatt,a@s planting of
the roots of ,irtue without dedicating the for the sa.e of
enlightenent" while li,ing in the grip of dogatic con,ictions"
passions" attachents" resentents" and their subconscious
instincts'
)*hat is the liberation of liberati,e techni>ue integrated with
wisdo? The liberation of liberati,e techni>ue integrated with
wisdo consists of the bodhisatt,a@s dedication of his roots of
,irtue for the sa.e of enlightenent" without ta.ing any pride
therein" while forgoing all con,ictions" passions" attachents"
resentents" and their subconscious instincts'
)Man<usri" thus should the sic. bodhisatt,a consider things' %is
wisdo is the consideration of body" ind" and sic.ness as
iperanent" iserable" epty" and selfless' %is liberati,e
techni>ue consists of not exhausting hiself by trying to a,oid
all physical sic.ness" and in applying hiself to accoplish the
benefit of li,ing beings" without interrupting the cycle of
reincarnations' Furtherore" his wisdo lies in understanding
that the body" ind" and sic.ness are neither new nor old" both
siultaneously and se>uentially' (nd his liberati,e techni>ue
lies in not see.ing cessation of body" ind" or sic.nesses'
)That" Man<usri" is the way a sic. bodhisatt,a should
concentrate his ind= he should li,e neither in control of his
ind" nor in indulgence of his ind' *hy? To li,e by indulging
the ind is proper for fools and to li,e in control of the ind is
proper for the disciples' Therefore" the bodhisatt,a should li,e
neither in control nor in indulgence of his ind' /ot li,ing in
either of the two extrees is the doain of the bodhisatt,a'
)/ot the doain of the ordinary indi,idual and not the doain
of the saint" such is the doain of the bodhisatt,a' The doain
of the world yet not the doain of the passions" such is the
doain of the bodhisatt,a' *here one understands liberation"
yet does not enter final and coplete liberation" there is the
doain of the bodhisatt,a' *here the four Maras anifest" yet
where all the wor.s of Maras are transcended" there is the
doain of the bodhisatt,a' *here one see.s the gnosis of
oniscience" yet does not attain this gnosis at the wrong tie"
there is the doain of the bodhisatt,a' *here one .nows the
Four %oly Truths" yet does not realiDe those truths at the wrong
tie" there is the doain of the bodhisatt,a' ( doain of
introspecti,e insight" wherein one does not arrest ,oluntary
reincarnation in the world" such is the doain of the
bodhisatt,a' ( doain where one realiDes birthlessness" yet
does not becoe destined for the ultiate" such is the doain
of the bodhisatt,a' *here one sees relati,ity without
entertaining any con,ictions" there is the doain of the
bodhisatt,a' *here one associates with all beings" yet .eeps
free of all afflicti,e instincts" there is the doain of the
bodhisatt,a' ( doain of solitude with no place for the
exhaustion of body and ind" such is the doain of the
bodhisatt,a' The doain of the triple world" yet indi,isible fro
the ultiate real" such is the doain of the bodhisatt,a' The
doain of ,oidness" yet where one culti,ates all types of
,irtues" such is the doain of the bodhisatt,a' The doain of
signlessness" where one .eeps in sight the deli,erance of all
li,ing beings" such is the doain of the bodhisatt,a' The
doain of wishlessness" where one ,oluntarily anifests li,es
in the world" such is the doain of the bodhisatt,a'
)( doain essentially without underta.ing" yet where all the
roots of ,irtue are underta.en without interruption" such is the
doain of the bodhisatt,a' The doain of the six
transcendences" where one attains the transcendence of the
thoughts and actions of all li,ing beings" such is the doain of
the bodhisatt,a' The doain of the six super.nowledges"
wherein defileents are not exhausted" such is the doain of
the bodhisatt,a' The doain of li,ing by the holy &hara"
without e,en percei,ing any e,il paths" such is the doain of
the bodhisatt,a' The doain of the four ieasurables" where
one does not accept rebirth in the hea,en of Braha" such is
the doain of the bodhisatt,a' The doain of the six
reebrances" unaffected by any sort of defileent" such is
the doain of the bodhisatt,a' The doain of conteplation"
editation" and concentration" where one does not reincarnate
in the forless reals by force of these editations and
concentrations" such is the doain of the bodhisatt,a' The
doain of the four right efforts" where the duality of good and
e,il is not apprehended" such is the doain of the bodhisatt,a'
The doain of the four bases of agical powers" where they
are effortlessly astered" such is the doain of the
bodhisatt,a' The doain of the fi,e spiritual faculties" where
one .nows the degrees of the spiritual faculties of li,ing beings"
such is the doain of the bodhisatt,a' The doain of li,ing
with the fi,e powers" where one delights in the ten powers of
the Tathagata" such is the doain of the bodhisatt,a' The
doain of perfection of the se,en factors of enlightenent"
where one is s.illed in the .nowledge of fine intellectual
distinctions" such is the doain of the bodhisatt,a' The doain
of the holy eightfold path" where one delights in the unliited
path of the Buddha" such is the doain of the bodhisatt,a' The
doain of the culti,ation of the aptitude for ental >uiescence
and transcendental analysis" where one does not fall into
extree >uietis" such is the doain of the bodhisatt,a' The
doain of the realiDation of the unborn nature of all things" yet
of the perfection of the body" the auspicious signs and ar.s"
and the ornaents of the Buddha" such is the doain of the
bodhisatt,a' The doain of anifesting the attitudes of the
disciples and the solitary sages without sacrificing the >ualities
of the Buddha" such is the doain of the bodhisatt,a' The
doain of confority to all things utterly pure in nature while
anifesting beha,ior that suits the inclinations of all li,ing
beings" such is the doain of the bodhisatt,a' ( doain where
one realiDes that all the buddha-fields are indestructible and
uncreatable" ha,ing the nature of infinite space" yet where one
anifests the establishent of the >ualities of the buddha-
fields in all their ,ariety and agnitude" such is the doain of
the bodhisatt,a' The doain where one turns the wheel of the
holy &hara and anifests the agnificence of ultiate
liberation" yet ne,er forsa.es the career of the bodhisatt,a"
such is the doain of the bodhisatt,aE)
*hen Fiala.irti had spo.en this discourse" eight thousand of
the gods in the copany of the crown prince Man<usri
concei,ed the spirit of unexcelled" perfect enlightenent'
9' The Inconcei,able $iberation
Thereupon" the ,enerable Sariputra had this thought: )There is
not e,en a single chair in this house' *here are these disciples
and bodhisatt,as going to sit?)
The $iccha,i Fiala.irti read the thought of the ,enerable
Sariputra and said" )6e,erend Sariputra" did you coe here for
the sa.e of the &hara? +r did you coe here for the sa.e of
a chair?)
Sariputra replied" )I cae for the sa.e of the &hara" not for
the sa.e of a chair')
Fiala.irti continued" )6e,erend Sariputra" he who is
interested in the &hara is not interested e,en in his own
body" uch less in a chair' 6e,erend Sariputra" he who is
interested in the &hara has no interest in atter" sensation"
intellect" oti,ation" or consciousness' %e has no interest in
these aggregates" or in the eleents" or in the sense-edia'
Interested in the &hara" he has no interest in the real of
desire" the real of atter" or the iaterial real' Interested
in the &hara" he is not interested in attachent to the
Buddha" attachent to the &hara" or attachent to the
Sangha' 6e,erend Sariputra" he who is interested in the
&hara is not interested in recogniDing suffering" abandoning
its origination" realiDing its cessation" or practicing the path'
*hy? The &hara is ultiately without forulation and without
,erbaliDation' *ho ,erbaliDes: @Suffering should be recogniDed"
origination should be eliinated" cessation should be realiDed"
the path should be practiced"@ is not interested in the &hara
but is interested in ,erbaliDation'
)6e,erend Sariputra" the &hara is cal and peaceful' Those
who are engaged in production and destruction are not
interested in the &hara" are not interested in solitude" but are
interested in production and destruction'
)Furtherore" re,erend Sariputra" the &hara is without taint
and free of defileent' %e who is attached to anything" e,en to
liberation" is not interested in the &hara but is interested in
the taint of desire' The &hara is not an ob<ect' %e who
pursues ob<ects is not interested in the &hara but is
interested in ob<ects' The &hara is without acceptance or
re<ection' %e who holds on to things or lets go of things is not
interested in the &hara but is interested in holding and letting
go' The &hara is not a secure refuge' %e who en<oys a secure
refuge is not interested in the &hara but is interested in a
secure refuge' The &hara is without sign' %e whose
consciousness pursues signs is not interested in the &hara
but is interested in signs' The &hara is not a society' %e who
see.s to associate with the &hara is not interested in the
&hara but is interested in association' The &hara is not a
sight" a sound" a category" or an idea' %e who is in,ol,ed in
sights" sounds" categories" and ideas is not interested in the
&hara but is interested in sights" sounds" categories" and
ideas' 6e,erend Sariputra" the &hara is free of copounded
things and uncopounded things' %e who adheres to
copounded things and uncopounded things is not interested
in the &hara but is interested in adhering to copounded
things and uncopounded things'
)Thereupon" re,erend Sariputra" if you are interested in the
&hara" you should ta.e no interest in anything')
*hen Fiala.irti had spo.en this discourse" fi,e hundred gods
obtained the purity of the &hara-eye in ,iewing all things'
Then" the $iccha,i Fiala.irti said to the crown prince"
Man<usri" )Man<usri" you ha,e already been in innuerable
hundreds of thousands of buddha-fields throughout the
uni,erses of the ten directions' In which buddha-field did you
see the best lion-thrones with the finest >ualities?)
Man<usri replied" )/oble sir" if one crosses the buddha-fields to
the east" which are ore nuerous than all the grains of sand
of thirty-two Ganges ri,ers" one will disco,er a uni,erse called
Merudh,a<a' There dwells a Tathagata called Merupradipara<a'
%is body easures eighty-four hundred thousand leagues in
height" and the height of his throne is sixty-eight hundred
thousand leagues' The bodhisatt,as there are forty-two
hundred thousand leagues tall and their own thrones are thirty-
four hundred thousand leagues high' /oble sir" the finest and
ost superb thrones exist in that uni,erse Merudh,a<a" which
is the buddha-field of the Tathagata Merupradipara<a')
(t that oent" the $iccha,i Fiala.irti" ha,ing focused
hiself in concentration" perfored a iraculous feat such that
the $ord Tathagata Merupradipara<a" in the uni,erse
Merudh,a<a" sent to this uni,erse thirty-two hundred thousand
thrones' These thrones were so tall" spacious" and beautiful
that the bodhisatt,as" great disciples" Sa.ras" Brahas"
$o.apalas" and other gods had ne,er before seen the li.e' The
thrones descended fro the s.y and cae to rest in the house
of the $iccha,i Fiala.irti' The thirty-two hundred thousand
thrones arranged thesel,es without crowding and the house
seeed to enlarge itself accordingly' The great city of Faisali
did not becoe obscured= neither did the land of Gabud,ipa"
nor the world of four continents' #,erything else appeared <ust
as it was before'
Then" the $iccha,i Fiala.irti said to the young prince
Man<usri" )Man<usri" let the bodhisatt,as be seated on these
thrones" ha,ing transfored their bodies to a suitable siDeE)
Then" those bodhisatt,as who had attained the
super.nowledges transfored their bodies to a height of forty-
two hundred thousand leagues and sat upon the thrones' But
the beginner bodhisatt,as were not able to transfor
thesel,es to sit upon the thrones' Then" the $iccha,i
Fiala.irti taught these beginner bodhisatt,as a teaching that
enabled the to attain the fi,e super.nowledges" and" ha,ing
attained the" they transfored their bodies to a height of
forty-two hundred thousand leagues and sat upon the thrones'
But still the great disciples were not able to seat thesel,es
upon the thrones'
The $iccha,i Fiala.irti said to the ,enerable Sariputra"
)6e,erend Sariputra" ta.e your seat upon a throne')
%e replied" )Good sir" the thrones are too big and too high" and
I cannot sit upon the')
Fiala.irti said" )6e,erend Sariputra" bow down to the
Tathagata Merupradipara<a" and you will be able to ta.e your
seat')
Then" the great disciples bowed down to the Tathagata
Merupradipara<a and they were seated upon the thrones'
Then" the ,enerable Sariputra said to the $iccha,i Fiala.irti"
)/oble sir" it is astonishing that these thousands of thrones" so
big and so high" should fit into such a sall house and that the
great city of Faisali" the ,illages" cities" .ingdos" capitals of
Gabud,ipa" the other three continents" the abodes of the
gods" the nagas" the ya.sas" the gandhar,as" the asuras" the
garudas" the .inaras" and the ahoragas - that all of these
should appear without any obstacle" <ust as they were beforeE)
The $iccha,i Fiala.irti replied" )6e,erend Sariputra" for the
Tathagatas and the bodhisatt,as" there is a liberation called
@Inconcei,able'@ The bodhisatt,a who li,es in the inconcei,able
liberation can put the .ing of ountains" Sueru" which is so
high" so great" so noble" and so ,ast" into a ustard seed' %e
can perfor this feat without enlarging the ustard seed and
without shrin.ing Mount Sueru' (nd the deities of the
assebly of the four Mahara<as and of the Trayastrisa
hea,ens do not e,en .now where they are'
+nly those beings who are destined to be disciplined by
iracles see and understand the putting of the .ing of
ountains" Sueru" into the ustard seed' That" re,erend
Sariputra" is an entrance to the doain of the inconcei,able
liberation of the bodhisatt,as'
)Furtherore" re,erend Sariputra" the bodhisatt,a who li,es in
the inconcei,able liberation can pour into a single pore of his
s.in all the waters of the four great oceans" without in<uring the
water-anials such as fish" tortoises" crocodiles" frogs" and
other creatures" and without the nagas" ya.sas" gandhar,as"
and asuras e,en being aware of where they are' (nd the whole
operation is ,isible without any in<ury or disturbance to any of
those li,ing beings'
)Such a bodhisatt,a can pic. up with his right hand this billion-
world-galactic uni,erse as if it were a potter@s wheel and"
spinning it round" throw it beyond uni,erses as nuerous as
the sands of the Ganges" without the li,ing beings therein
.nowing their otion or its origin" and he can catch it and put it
bac. in its place" without the li,ing beings suspecting their
coing and going= and yet the whole operation is ,isible'
)Furtherore" re,erend Sariputra" there are beings who
becoe disciplined after an iense period of e,olution" and
there are also those who are disciplined after a short period of
e,olution' The bodhisatt,a who li,es in the inconcei,able
liberation" for the sa.e of disciplining those li,ing beings who
are disciplined through ieasurable periods of e,olution" can
a.e the passing of a wee. see li.e the passing of an aeon"
and he can a.e the passing of an aeon see li.e the passing
of a wee. for those who are disciplined through a short period
of e,olution' The li,ing beings who are disciplined through an
ieasurable period of e,olution actually percei,e a wee. to
be the passing of an aeon" and those disciplined by a short
period of e,olution actually percei,e an aeon to be the passing
of a wee.'
)Thus" a bodhisatt,a who li,es in the inconcei,able liberation
can anifest all the splendors of the ,irtues of all the buddha-
fields within a single buddha-field' $i.ewise" he can place all
li,ing beings in the pal of his right hand and can show the
with the supernatural speed of thought all the buddha-fields
without e,er lea,ing his own buddha-field' %e can display in a
single pore all the offerings e,er offered to all the Buddhas of
the ten directions" and the orbs of all the suns" oons" and
stars of the ten directions' %e can inhale all the hurricanes of
the cosic wind-atospheres of the ten directions into his
outh without haring his own body and without letting the
forests and the grasses of the buddha-fields be flattened' %e
can ta.e all the asses of fire of all the superno,as that
ultiately consue all the uni,erses of all the buddha-fields
into his stoach without interfering with their functions' %a,ing
crossed buddha-fields as nuerous as the sands of the Ganges
downward" and ha,ing ta.en up a buddha-field" he can rise up
through buddha-fields as nuerous as the sands of the Ganges
and place it on high" <ust as a strong an ay pic. up a <u<ube
leaf on the point of a needle'
)Thus" a bodhisatt,a who li,es in the inconcei,able liberation
can agically transfor any .ind of li,ing being into a uni,ersal
onarch" a $o.apala" a Sa.ra" a Braha" a disciple" a solitary
sage" a bodhisatt,a" and e,en into a Buddha' The bodhisatt,a
can transfor iraculously all the cries and noises" superior"
ediocre" and inferior" of all li,ing beings of the ten directions"
into the ,oice of the Buddha" with the words of the Buddha" the
&hara" and the Sangha" ha,ing the proclai"
@IperanentE MiserableE #ptyE SelflessE@ (nd he can cause
the to recite the words and sounds of all the teachings taught
by all the Buddhas of the ten directions'
)6e,erend Sariputra" I ha,e shown you only a sall part of the
entrance into the doain of the bodhisatt,a who li,es in the
inconcei,able liberation' 6e,erend Sariputra" to explain to you
the teaching of the full entrance into the doain of the
bodhisatt,a who li,es in the inconcei,able liberation would
re>uire ore than an aeon" and e,en ore than that')
Then" the patriarch Maha.asyapa" ha,ing heard this teaching of
the inconcei,able liberation of the bodhisatt,as" was aaDed"
and he said to the ,enerable Sariputra" )Fenerable Sariputra" if
one were to show a ,ariety of things to a person blind fro
birth" he would not be able to see a single thing' $i.ewise"
,enerable Sariputra" when this door of the inconcei,able
liberation is taught" all the disciples and solitary sages are
sightless" li.e the an blind fro birth" and cannot
coprehend e,en a single cause of the inconcei,able liberation'
*ho is there aong the wise who" hearing about this
inconcei,able liberation" does not concei,e the spirit of
unexcelled" perfect enlightenent? (s for us" whose faculties
are deteriorated" li.e a burned and rotten seed" what else can
we do if we do not becoe recepti,e to this great ,ehicle? *e"
all the disciples and solitary sages" upon hearing this teaching
of the &hara" should utter a cry of regret that would sha.e
this billion-world-galactic uni,erseE (nd as for the bodhisatt,as"
when they hear of this inconcei,able liberation they should be
as <oyful as a young crown prince when he ta.es the diade
and is anointed" and they should increase to the utost their
de,otion to this inconcei,able liberation' Indeed" what could the
entire host of Maras e,er do to one who is de,oted to this
inconcei,able liberation?)
*hen the patriarch Maha.asyapa had uttered this discourse"
thirty-two thousand gods concei,ed the spirit of unexcelled"
perfect enlightenent'
Then the $iccha,i Fiala.irti said to the patriarch
Maha.asyapa" )6e,erend Maha.asyapa" the Maras who play
the de,il in the innuerable uni,erses of the ten directions are
all bodhisatt,as dwelling in the inconcei,able liberation" who
are playing the de,il in order to de,elop li,ing beings through
their s.ill in liberati,e techni>ue' 6e,erend Maha.asyapa" all
the iserable beggars who coe to the bodhisatt,as of the
innuerable uni,erses of the ten directions to as. for a hand" a
foot" an ear" a nose" soe blood" uscles" bones" arrow" an
eye" a torso" a head" a lib" a eber" a throne" a .ingdo" a
country" a wife" a son" a daughter" a sla,e" a sla,e-girl" a
horse" an elephant" a chariot" a cart" gold" sil,er" <ewels"
pearls" conches" crystal" coral" beryl" treasures" food" drin."
elixirs" and clothes - these deanding beggars are usually
bodhisatt,as li,ing in the inconcei,able liberation who" through
their s.ill in liberati,e techni>ue" wish to test and thus
deonstrate the firness of the high resol,e of the
bodhisatt,as' *hy? 6e,erend Maha.asyapa" the bodhisatt,as
deonstrate that firness by eans of terrible austerities'
+rdinary persons ha,e no power to be thus deanding of
bodhisatt,as" unless they are granted the opportunity' They are
not capable of .illing and depri,ing in that anner without
being freely gi,en the chance'
)6e,erend Maha.asyapa" <ust as a glowwor cannot eclipse
the light of the sun" so re,erend Maha.asyapa" it is not possible
without special allowance that an ordinary person can thus
attac. and depri,e a bodhisatt,a' 6e,erend Maha.asyapa" <ust
as a don.ey could not uster an attac. on a wild elephant"
e,en so" re,erend Maha.asyapa" one who is not hiself a
bodhisatt,a cannot harass another bodhisatt,a" and only a
bodhisatt,a can tolerate the harassent of another
bodhisatt,a' 6e,erend Maha.asyapa" such is the introduction to
the power of the .nowledge of liberati,e techni>ue of the
bodhisatt,as who li,e in the inconcei,able liberation')
:' The Goddess
Thereupon" Man<usri" the crown prince" addressed the $iccha,i
Fiala.irti: )Good sir" how should a bodhisatt,a regard all
li,ing beings?)
Fiala.irti replied" )Man<usri" a bodhisatt,a should regard all
li,ings beings as a wise an regards the reflection of the oon
in water or as agicians regard en created by agic' %e
should regard the as being li.e a face in a irror= li.e the
water of a irage= li.e the sound of an echo= li.e a ass of
clouds in the s.y= li.e the pre,ious oent of a ball of foa=
li.e the appearance and disappearance of a bubble of water=
li.e the core of a plantain tree= li.e a flash of lightning= li.e the
fifth great eleent= li.e the se,enth sense-ediu= li.e the
appearance of atter in an iaterial real= li.e a sprout
fro a rotten seed= li.e a tortoise-hair coat= li.e the fun of
gaes for one who wishes to die= li.e the egoistic ,iews of a
strea-winner= li.e a third rebirth of a once-returner= li.e the
descent of a nonreturner into a wob= li.e the existence of
desire" hatred" and folly in a saint= li.e thoughts of a,arice"
iorality" wic.edness" and hostility in a bodhisatt,a who has
attained tolerance= li.e the instincts of passions in a Tathagata=
li.e the perception of color in one blind fro birth= li.e the
inhalation and exhalation of an ascetic absorbed in the
editation of cessation= li.e the trac. of a bird in the s.y= li.e
the erection of a eunuch= li.e the pregnancy of a barren
woan= li.e the unproduced passions of an eanated
incarnation of the Tathagata= li.e drea-,isions seen after
wa.ing= li.e the passions of one who is free of
conceptualiDations= li.e fire burning without fuel= li.e the
reincarnation of one who has attained ultiate liberation'
)-recisely thus" Man<usri" does a bodhisatt,a who realiDes the
ultiate selflessness consider all beings')
Man<usri then as.ed further" )/oble sir" if a bodhisatt,a
considers all li,ing beings in such a way" how does he generate
the great lo,e toward the?)
Fiala.irti replied" )Man<usri" when a bodhisatt,a considers all
li,ing beings in this way" he thin.s: @Gust as I ha,e realiDed the
&hara" so should I teach it to li,ing beings'@ Thereby" he
generates the lo,e that is truly a refuge for all li,ing beings=
the lo,e that is peaceful because free of grasping= the lo,e that
is not fe,erish" because free of passions= the lo,e that accords
with reality because it is e>uanious in all three ties= the
lo,e that is without conflict because free of the ,iolence of the
passions= the lo,e that is nondual because it is in,ol,ed neither
with the external nor with the internal= the lo,e that is
iperturbable because totally ultiate'
)Thereby he generates the lo,e that is fir" its high resol,e
unbrea.able" li.e a diaond= the lo,e that is pure" purified in
its intrinsic nature= the lo,e that is e,en" its aspirations being
e>ual= the saint@s lo,e that has eliinated its eney= the
bodhisatt,a@s lo,e that continuously de,elops li,ing beings= The
Tathagata@s lo,e that understands reality= the Buddha@s lo,e
that causes li,ing beings to awa.en fro their sleep= the lo,e
that is spontaneous because it is fully enlightened
spontaneously= the lo,e that is enlightenent because it is
unity of experience= the lo,e that has no presuption because
it has eliinated attachent and a,ersion= the lo,e that is
great copassion because it infuses the Mahayana with
radiance= the lo,e that is ne,er exhausted because it
ac.nowledges ,oidness and selflessness= the lo,e that is gi,ing
because it bestows the gift of &hara free of the tight fist of a
bad teacher= the lo,e that is orality because it ipro,es
ioral li,ing beings= the lo,e that is tolerance because it
protects both self and others= the lo,e that is effort because it
ta.es responsibility for all li,ing beings= the lo,e that is
conteplation because it refrains fro indulgence in tastes= the
lo,e that is wisdo because it causes attainent at the proper
tie= the lo,e that is liberati,e techni>ue because it shows the
way e,erywhere= the lo,e that is without forality because it is
pure in oti,ation= the lo,e that is without de,iation because it
acts fro decisi,e oti,ation= the lo,e that is high resol,e
because it is without passions= the lo,e that is without deceit
because it is not artificial= the lo,e that is happiness because it
introduces li,ing beings to the happiness of the Buddha' Such"
Man<usri" is the great lo,e of a bodhisatt,a')
Man<usri: *hat is the great copassion of a bodhisatt,a?
Fiala.irti: It is the gi,ing of all accuulated roots of ,irtue to
all li,ing beings'
Man<usri: *hat is the great <oy of the bodhisatt,a?
Fiala.irti: It is to be <oyful and without regret in gi,ing'
Man<usri: *hat is the e>uaniity of the bodhisatt,a?
Fiala.irti: It is what benefits both self and others'
Man<usri: To what should one resort when terrified by fear of
life?
Fiala.irti: Man<usri" a bodhisatt,a who is terrified by fear of
life should resort to the agnaniity of the Buddha'
Man<usri: *here should he who wishes to resort to the
agnaniity of the Buddha ta.e his stand?
Fiala.irti: %e should stand in e>uaniity toward all li,ing
beings'
Man<usri: *here should he who wishes to stand in e>uaniity
toward all li,ing beings ta.e his stand?
Fiala.irti: %e should li,e for the liberation of all li,ing beings'
Man<usri: *hat should he who wishes to liberate all li,ing
beings do?
Fiala.irti: %e should liberate the fro their passions'
Man<usri: %ow should he who wishes to eliinate passions
apply hiself?
Fiala.irti: %e should apply hiself appropriately'
Man<usri: %ow should he apply hiself" to )apply hiself
appropriately)?
Fiala.irti: %e should apply hiself to productionlessness and
to destructionlessness'
Man<usri: *hat is not produced? (nd what is not destroyed?
Fiala.irti: #,il is not produced and good is not destroyed'
Man<usri: *hat is the root of good and e,il?
Fiala.irti: Materiality is the root of good and e,il'
Man<usri: *hat is the root of ateriality?
Fiala.irti: &esire is the root of ateriality'
Man<usri: *hat is the root of desire and attachent?
Fiala.irti: 7nreal construction is the root of desire'
Man<usri: *hat is the root of unreal construction?
Fiala.irti: The false concept is its root'
Man<usri: *hat is the root of the false concept?
Fiala.irti: Baselessness'
Man<usri: *hat it the root of baselessness?
Fiala.irti: Man<usri" when soething is baseless" how can it
ha,e any root? Therefore" all things stand on the root which is
baseless'
Thereupon" a certain goddess who li,ed in that house" ha,ing
heard this teaching of the &hara of the great heroic
bodhisatt,as" and being delighted" pleased" and o,er<oyed"
anifested herself in a aterial body and showered the great
spiritual heroes" the bodhisatt,as" and the great disciples with
hea,enly flowers' *hen the flowers fell on the bodies of the
bodhisatt,as" they fell off on the floor" but when they fell on
the bodies of the great disciples" they stuc. to the and did
not fall' The great disciples shoo. the flowers and e,en tried to
use their agical powers" but still the flowers would not sha.e
off' Then" the goddess said to the ,enerable Sariputra"
)6e,erend Sariputra" why do you sha.e these flowers?)
Sariputra replied" )Goddess" these flowers are not proper for
religious persons and so we are trying to sha.e the off')
The goddess said" )&o not say that" re,erend Sariputra' *hy?
These flowers are proper indeedE *hy? Such flowers ha,e
neither constructual thought nor discriination' But the elder
Sariputra has both constructual thought and discriination'
)6e,erend Sariputra" ipropriety for one who has renounced
the world for the discipline of the rightly taught &hara
consists of constructual thought and discriination" yet the
elders are full of such thoughts' +ne who is without such
thoughts is always proper'
)6e,erend Sariputra" see how these flowers do not stic. to the
bodies of these great spiritual heroes" the bodhisatt,asE This is
because they ha,e eliinated constructual thoughts and
discriinations'
)For exaple" e,il spirits ha,e power o,er fearful en but
cannot disturb the fearless' $i.ewise" those intiidated by fear
of the world are in the power of fors" sounds" sells" tastes"
and textures" which do not disturb those who are free fro fear
of the passions inherent in the constructi,e world' Thus" these
flowers stic. to the bodies of those who ha,e not eliinated
their instincts for the passions and do not stic. to the bodies of
those who ha,e eliinated their instincts' Therefore" the
flowers do not stic. to the bodies of these bodhisatt,as" who
ha,e abandoned all instincts')
Then the ,enerable Sariputra said to the goddess" )Goddess"
how long ha,e you been in this house?)
The goddess replied" )I ha,e been here as long as the elder has
been in liberation')
Sariputra said" )Then" ha,e you been in this house for >uite
soe tie?)
The goddess said" )%as the elder been in liberation for >uite
soe tie?)
(t that" the elder Sariputra fell silent'
The goddess continued" )#lder" you are @foreost of the wiseE@
*hy do you not spea.? /ow" when it is your turn" you do not
answer the >uestion')
Sariputra: Since liberation is inexpressible" goddess" I do not
.now what to say'
Goddess: (ll the syllables pronounced by the elder ha,e the
nature of liberation' *hy? $iberation is neither internal nor
external" nor can it be apprehended apart fro the' $i.ewise"
syllables are neither internal nor external" nor can they be
apprehended anywhere else' Therefore" re,erend Sariputra" do
not point to liberation by abandoning speechE *hy? The holy
liberation is the e>uality of all thingsE
Sariputra: Goddess" is not liberation the freedo fro desire"
hatred" and folly?
Goddess: )$iberation is freedo fro desire" hatred" and folly)
that is the teaching of the excessi,ely proud' But those free of
pride are taught that the ,ery nature of desire" hatred" and
folly is itself liberation'
Sariputra: #xcellentE #xcellent" goddessE -ray" what ha,e you
attained" what ha,e you realiDed" that you ha,e such
elo>uence?
Goddess: I ha,e attained nothing" re,erend Sariputra' I ha,e
no realiDation' Therefore I ha,e such elo>uence' *hoe,er
thin.s" )I ha,e attainedE I ha,e realiDedE) is o,erly proud in the
discipline of the well-taught &hara'
Sariputra: Goddess" do you belong to the disciple-,ehicle" to
the solitary-,ehicle" or to the great ,ehicle?
Goddess: I belong to the disciple-,ehicle when I teach it to
those who need it' I belong to the solitary-,ehicle when I teach
the twel,e lin.s of dependent origination to those who need
the' (nd" since I ne,er abandon the great copassion" I
belong to the great ,ehicle" as all need that teaching to attain
ultiate liberation'
/e,ertheless" re,erend Sariputra" <ust as one cannot sell the
castor plant in a agnolia wood" but only the agnolia flowers"
so" re,erend Sariputra" li,ing in this house" which is redolent
with the perfue of the ,irtues of the Buddha->ualities" one
does not sell the perfue of the disciples and the solitary
sages' 6e,erend Sariputra" the Sa.ras" the Brahas" the
$o.apalas" the de,as" nagas" ya.sas" gandhar,as" asuras"
garudas" .inaras" and ahoragas who li,e in this house hear
the &hara fro the outh of this holy an and" enticed by
the perfue of the ,irtues of the Buddha->ualities" proceed to
concei,e the spirit of enlightenent'
6e,erend Sariputra" I ha,e been in this house for twel,e years"
and I ha,e heard no discourses concerning the disciples and
solitary sages but ha,e heard only those concerning the great
lo,e" the great copassion" and the inconcei,able >ualities of
the Buddha'
6e,erend Sariputra" eight strange and wonderful things
anifest thesel,es constantly in this house' *hat are these
eight?
( light of golden hue shines here constantly" so bright that it is
hard to distinguish day and night= and neither the oon nor
the sun shines here distinctly' That is the first wonder of this
house'
Furtherore" re,erend Sariputra" whoe,er enters this house is
no longer troubled by his passions fro the oent he is
within' That is the second strange and wonderful thing'
Furtherore" re,erend Sariputra" this house is ne,er forsa.en
by Sa.ra" Braha" the $o.apalas" and the bodhisatt,as fro all
the other buddha-fields' That is the third strange and wonderful
thing'
Furtherore" re,erend Sariputra" this house is ne,er epty of
the sounds of the &hara" the discourse on the six
transcendences" and the discourses of the irre,ersible wheel of
the &hara' That is the fourth strange and wonderful thing'
Furtherore" re,erend Sariputra" in this house one always
hears the rhyths" songs" and usic of gods and en" and
fro this usic constantly resounds the sound of the infinite
&hara of the Buddha' That is the fifth strange and wonderful
thing'
Furtherore" re,erend Sariputra" in this house there are
always four inexhaustible treasures" replete with all .inds of
<ewels" which ne,er decrease" although all the poor and
wretched ay parta.e to their satisfaction' That is the sixth
strange and wonderful thing'
Furtherore" re,erend Sariputra" at the wish of this good an"
to this house coe the innuerable Tathagatas of the ten
directions" such as the Tathagatas Sa.yauni" (itabha"
(.sobhya" 6atnasri" 6atnarcis" 6atnacandra" 6atna,yuha"
&usprasaha" Sar,arthasiddha" 6atnabahula" Siha.irti"
Sihas,ara" and so forth= and when they coe they teach the
door of &hara called the )Secrets of the Tathagatas) and then
depart' That is the se,enth strange and wonderful thing'
Furtherore" re,erend Sariputra" all the splendors of the
abodes of the gods and all the splendors of the fields of the
Buddhas shine forth in this house' That is the eighth strange
and wonderful thing'
6e,erend Sariputra" these eight strange and wonderful things
are seen in this house' *ho then" seeing such inconcei,able
things" would belie,e the teaching of the disciples?
Sariputra: Goddess" what pre,ents you fro transforing
yourself out of your feale state?
Goddess: (lthough I ha,e sought y )feale state) for these
twel,e years" I ha,e not yet found it' 6e,erend Sariputra" if a
agician were to incarnate a woan by agic" would you as.
her" )*hat pre,ents you fro transforing yourself out of your
feale state?)
Sariputra: /oE Such a woan would not really exist" so what
would there be to transfor?
Goddess: Gust so" re,erend Sariputra" all things do not really
exist' /ow" would you thin." )*hat pre,ents one whose nature
is that of a agical incarnation fro transforing herself out of
her feale state?)
Thereupon" the goddess eployed her agical power to cause
the elder Sariputra to appear in her for and to cause herself
to appear in his for' Then the goddess" transfored into
Sariputra" said to Sariputra" transfored into a goddess"
)6e,erend Sariputra" what pre,ents you fro transforing
yourself out of your feale state?)
(nd Sariputra" transfored into the goddess" replied" )I no
longer appear in the for of a aleE My body has changed into
the body of a woanE I do not .now what to transforE)
The goddess continued" )If the elder could again change out of
the feale state" then all woen could also change out of their
feale states' (ll woen appear in the for of woen in <ust
the sae way
as the elder appears in the for of a woan' *hile they are
not woen in reality" they appear in the for of woen' *ith
this in ind" the Buddha said" @In all things" there is neither
ale nor feale'@)
Then" the goddess released her agical power and each
returned to his ordinary for' She then said to hi" )6e,erend
Sariputra" what ha,e you done with your feale for?)
Sariputra: I neither ade it nor did I change it'
Goddess: Gust so" all things are neither ade nor changed" and
that they are not ade and not changed" that is the teaching of
the Buddha'
Sariputra: Goddess" where will you be born when you
transigrate after death?
Goddess: I will be born where all the agical incarnations of
the Tathagata are born'
Sariputra: But the eanated incarnations of the Tathagata do
not transigrate nor are they born'
Goddess: (ll things and li,ing beings are <ust the sae= they
do not transigrate nor are they bornE
Sariputra: Goddess" how soon will you attain the perfect
enlightenent of Buddhahood?
Goddess: (t such tie as you" elder" becoe endowed once
ore with the >ualities of an ordinary indi,idual" then will I
attain the perfect enlightenent of Buddhahood'
Sariputra: Goddess" it is ipossible that I should becoe
endowed once ore with the >ualities of an ordinary indi,idual'
Goddess: Gust so" re,erend Sariputra" it is ipossible that I
should attain the perfect enlightenent of BuddhahoodE *hy?
Because perfect enlightenent stands upon the ipossible'
Because it is ipossible" no one attains the perfect
enlightenent of Buddhahood'
Sariputra: But the Tathagata has declared: )The Tathagatas"
who are as nuerous as the sands of the Ganges" ha,e
attained perfect Buddhahood" are attaining perfect
Buddhahood" and will go on attaining perfect Buddhahood')
Goddess: 6e,erend Sariputra" the expression" )the Buddhas of
the past" present and future") is a con,entional expression
ade up of a certain nuber of syllables' The Buddhas are
neither past" nor present" nor future' Their enlightenent
transcends the three tiesE But tell e" elder" ha,e you
attained sainthood?
Sariputra: It is attained" because there is no attainent'
Goddess: Gust so" there is perfect enlightenent because there
is no attainent of perfect enlightenent'
Then the $iccha,i Fiala.irti said to the ,enerable elder
Sariputra" )6e,erend Sariputra" this goddess has already
ser,ed ninety-two illion billion Buddhas' She plays with the
super.nowledges' She has truly succeeded in all her ,ows' She
has gained the tolerance of the birthlessness of things' She has
actually attained irre,ersibility' She can li,e where,er she
wishes on the strength of her ,ow to de,elop li,ing beings')
;' The Faily of the Tathagatas
Then" the crown prince Man<usri said to the $iccha,i Fiala.irti"
)/oble sir" how does the bodhisatt,a follow the way to attain
the >ualities of the Buddha?)
Fiala.irti replied" )Man<usri" when the bodhisatt,a follows the
wrong way" he follows the way to attain the >ualities of the
Buddha')
Man<usri continued" )%ow does the bodhisatt,a follow the
wrong way?)
Fiala.irti replied" )#,en should he enact the fi,e deadly sins"
he feels no alice" ,iolence" or hate' #,en should he go into
the hells" he reains free of all taint of passions' #,en should
he go into the states of the anials" he reains free of
dar.ness and ignorance' *hen he goes into the states of the
asuras" he reains free of pride" conceit" and arrogance' *hen
he goes into the real of the lord of death" he accuulates the
stores of erit and wisdo' *hen he goes into the states of
otionlessness and iateriality" he does not dissol,e therein'
)%e ay follow the ways of desire" yet he stays free of
attachent to the en<oyents of desire' %e ay follow the
ways of hatred" yet he feels no anger to any li,ing being' %e
ay follow the ways of folly" yet he is e,er conscious with the
wisdo of fir understanding'
)%e ay follow the ways of a,arice" yet he gi,es away all
internal and external things without regard e,en for his own
life' %e ay follow the ways of iorality" yet" seeing the
horror of e,en the slightest transgressions" he li,es by the
ascetic practices and austerities' %e ay follow the ways of
wic.edness and anger" yet he reains utterly free of alice
and li,es by lo,e' %e ay follow the ways of laDiness" yet his
efforts are uninterrupted as he stri,es in the culti,ation of roots
of ,irtue' %e ay follow the ways of sensuous distraction" yet"
naturally concentrated" his conteplation is not dissipated' %e
ay follow the ways of false wisdo" yet" ha,ing reached the
transcendence of wisdo" he is expert in all undane and
transcendental sciences'
)%e ay show the ways of sophistry and contention" yet he is
always conscious of ultiate eanings and has perfected the
use of liberati,e techni>ues' %e ay show the ways of pride"
yet he ser,es as a bridge and a ladder for all people' %e ay
show the ways of the passions" yet he is utterly dispassionate
and naturally pure' %e ay follow the ways of the Maras" yet
he does not really accept their authority in regard to his
.nowledge of the >ualities of the Buddha' %e ay follow the
ways of the disciples" yet he lets li,ing beings hear the teaching
they ha,e not heard before' %e ay follow the ways of the
solitary sages" yet he is inspired with great copassion in order
to de,elop all li,ing beings'
)%e ay follow the ways of the poor" yet he holds in his hand a
<ewel of inexhaustible wealth' %e ay follow the ways of
cripples" yet he is beautiful and well adorned with the
auspicious signs and ar.s' %e ay follow the ways of those of
lowly birth" yet" through his accuulation of the stores of erit
and wisdo" he is born in the faily of the Tathagatas' %e ay
follow the ways of the wea." the ugly" and the wretched" yet he
is beautiful to loo. upon" and his body is li.e that of /arayana'
)%e ay anifest to li,ing beings the ways of the sic. and the
unhappy" yet he has entirely con>uered and transcended the
fear of death'
)%e ay follow the ways of the rich" yet he is without
ac>uisiti,eness and often reflects upon the notion of
iperanence'
%e ay show hiself engaged in dancing with hare girls" yet
he clea,es to solitude" ha,ing crossed the swap of desire'
)%e follows the ways of the dub and the incoherent" yet"
ha,ing ac>uired the power of incantations" he is adorned with a
,aried elo>uence'
)%e follows the ways of the heterodox without e,er becoing
heterodox' %e follows the ways of all the world" yet he re,erses
all states of existence' %e follows the way of liberation without
e,er abandoning the progress of the world'
)Man<usri" thus does the bodhisatt,a follow the wrong ways"
thereby following the way to the >ualities of the Buddha')
Then" the $iccha,i Fiala.irti said to the crown prince Man<usri"
)Man<usri" what is the @faily of the Tathagatas@?)
Man<usri replied" )/oble sir" the faily of the Tathagatas
consists of all basic egois= of ignorance and the thirst for
existence= of lust" hate" and folly= of the four
isapprehensions" of the fi,e obscurations" of the six edia of
sense" of the se,en abodes of consciousness" of the eight false
paths" of the nine causes of irritation" of the paths of ten sins'
Such is the faily of the Tathagatas' In short" noble sir" the
sixty-two .inds of con,ictions constitute the faily of the
TathagatasE)
Fiala.irti: Man<usri" with what in ind do you say so?
Man<usri: /oble sir" one who stays in the fixed deterination of
the ,ision of the uncreated is not capable of concei,ing the
spirit of unexcelled perfect enlightenent' %owe,er" one who
li,es aong created things" in the ines of passions" without
seeing any truth" is indeed capable of concei,ing the spirit of
unexcelled perfect enlightenent'
/oble sir" flowers li.e the blue lotus" the red lotus" the white
lotus" the water lily" and the oon lily do not grow on the dry
ground in the wilderness" but do grow in the swaps and ud
ban.s' Gust so" the Buddha->ualities do not grow in li,ing
beings certainly destined for the uncreated but do grow in
those li,ing beings who are li.e swaps and ud ban.s of
passions' $i.ewise" as seeds do not grow in the s.y but do
grow in the earth" so the Buddha->ualities do not grow in those
deterined for the absolute but do grow in those who concei,e
the spirit of enlightenent" after ha,ing produced a Sueru-
li.e ountain of egoistic ,iews'
/oble sir" through these considerations one can understand
that all passions constitute the faily of the Tathagatas' For
exaple" noble sir" without going out into the great ocean" it is
ipossible to find precious" priceless pearls' $i.ewise" without
going into the ocean of passions" it is ipossible to obtain the
ind of oniscience'
Then" the elder Maha.asyapa applauded the crown prince
Man<usri: )GoodE Good Man<usriE This is indeed well spo.enE
This is rightE The passions do indeed constitute the faily of
the Tathagatas' %ow can such as we" the disciples" concei,e
the spirit of enlightenent" or becoe fully enlightened in
regard to the >ualities of the Buddha? +nly those guilty of the
fi,e deadly sins can concei,e the spirit of enlightenent and
can attain Buddhahood" which is the full accoplishent of the
>ualities of the BuddhaE
)Gust as" for exaple" the fi,e desire ob<ects ha,e no
ipression or effect on those bereft of faculties" e,en so all the
>ualities of the Buddha ha,e no ipression or effect on the
disciples" who ha,e abandoned all adherences' Thus" the
disciples can ne,er appreciate those >ualities'
)Therefore" Man<usri" the ordinary indi,idual is grateful to the
Tathagata" but the disciples are not grateful' *hy? The
ordinary indi,iduals" upon learning of the ,irtues of the Buddha"
concei,e the spirit of unexcelled perfect enlightenent" in order
to insure the uninterrupted continuity of the heritage of the
Three Gewels= but the disciples" although they ay hear of the
>ualities" powers" and fearlessnesses of the Buddha until the
end of their days" are not capable of concei,ing the spirit of
unexcelled perfect enlightenent')
Thereupon" the bodhisatt,a Sar,arupasadarsana" who was
present in that assebly" addressed the $iccha,i Fiala.irti:
)%ouseholder" where are your father and other" your children"
your wife" your ser,ants" your aids" your laborers" and your
attendants? *here are your friends" your relati,es" and your
.insen? *here are your ser,ants" your horses" your
elephants" your chariots" your bodyguards" and your bearers?)
Thus addressed" the $iccha,i Fiala.irti spo.e the following
,erses to the bodhisatt,a Sar,arupasadarsana:
+f the true bodhisatt,as"
The other is the transcendence of wisdo"
The father is the s.ill in liberati,e techni>ue=
The $eaders are born of such parents'
Their wife is the <oy in the &hara"
$o,e and copassion are their daughters"
The &hara and the truth are their sons=
(nd their hoe is deep thought on the eaning of ,oidness'
(ll the passions are their disciples"
!ontrolled at will'
Their friends are the aids to enlightenent=
Thereby they realiDe supree enlightenent'
Their copanions" e,er with the"
(re the six transcendences'
Their consorts are the eans of unification"
Their usic is the teaching of the &hara'
The incantations a.e their garden"
*hich blossos with the flowers of the factors of
enlightenent"
*ith trees of the great wealth of the &hara"
(nd fruits of the gnosis of liberation'
Their pool consists of the eight liberations"
Filled with the water of concentration"
!o,ered with the lotuses of the se,en ipurities -
*ho bathes therein becoes iaculate'
Their bearers are the six super.nowledges"
Their ,ehicle is the unexcelled Mahayana"
Their dri,er is the spirit of enlightenent"
(nd their path is the eightfold peace'
Their ornaents are the auspicious signs"
(nd the eighty ar.s=
Their garland is ,irtuous aspiration"
(nd their clothing is good conscience and consideration'
Their wealth is the holy &hara"
(nd their business is its teaching"
Their great incoe is pure practice"
(nd it is dedicated to the supree enlightenent'
Their bed consists of the four conteplations"
(nd its spread is the pure li,elihood"
(nd their awa.ening consists of gnosis"
*hich is constant learning and editation'
Their food is the abrosia of the teachings"
(nd their drin. is the <uice of liberation'
Their bath is pure aspiration"
(nd orality their unguent and perfue'
%a,ing con>uered the eney passions"
They are in,incible heroes'
%a,ing subdued the four Maras"
They raise their standard on the field of enlightenent'
They anifest birth ,oluntarily"
Aet they are not born" nor do they originate'
They shine in all the fields of the Buddhas"
Gust li.e the rising sun'
Though they worship Buddhas by the illions"
*ith e,ery concei,able offering"
They ne,er dwell upon the least difference
Between the Buddhas and thesel,es'
They <ourney through all Buddha-fields
In order to bring benefit to li,ing beings"
Aet they see those fields as <ust li.e epty space"
Free of any conceptual notions of )li,ing beings')
The fearless bodhisatt,as can anifest"
(ll in a single instant"
The fors" sounds" and anners of beha,ior
+f all li,ing beings'
(lthough they recogniDe the deeds of Maras"
They can get along e,en with these Maras=
For e,en such acti,ities ay be anifested
By those perfected in liberati,e techni>ue'
They play with illusory anifestations
In order to de,elop li,ing beings"
Showing thesel,es to be old or sic."
(nd e,en anifesting their own deaths'
They deonstrate the burning of the earth
In the consuing flaes of the world@s end"
In order to deonstrate iperanence
To li,ing beings with the notion of peranence'
In,ited by hundreds of thousands of li,ing beings"
(ll in the sae country"
They parta.e of offerings at the hoes of all"
(nd dedicate all for the sa.e of enlightenent'
They excel in all esoteric sciences"
(nd in the any different crafts"
(nd they bring forth the happiness
+f all li,ing beings'
By de,oting thesel,es as on.s
To all the strange sects of the world"
They de,elop all those beings
*ho ha,e attached thesel,es to dogatic ,iews'
They ay becoe suns or oons"
Indras" Brahas" or lords of creatures"
They ay becoe fire or water
+r earth or wind'
&uring the short aeons of aladies"
They becoe the best holy edicine=
They a.e beings well and happy"
(nd bring about their liberation'
&uring the short aeons of faine"
They becoe food and drin.'
%a,ing first alle,iated thirst and hunger"
They teach the &hara to li,ing beings'
&uring the short aeons of swords"
They editate on lo,e"
Introducing to non,iolence
%undreds of illions of li,ing beings'
In the iddle of great battles
They reain ipartial to both sides=
For bodhisatt,as of great strength
&elight in reconciliation of conflict'
In order to help the li,ing beings"
They ,oluntarily descend into
The hells which are attached
To all the inconcei,able buddha-fields'
They anifest their li,es
In all the species of the anial .ingdo"
Teaching the &hara e,erywhere'
Thus they are called )$eaders')
They display sensual en<oyent to the worldlings"
(nd trances to the editati,e'
They copletely con>uer the Maras"
(nd allow the no chance to pre,ail'
Gust as it can be shown that a lotus
!annot exist in the center of a fire"
So they show the ultiate unreality
+f both pleasures and trances'
They intentionally becoe courtesans
In order to win en o,er"
(nd" ha,ing caught the with the hoo. of desire"
They establish the in the buddha-gnosis'
In order to help li,ing beings"
They always becoe chieftains"
!aptains" priests" and inisters"
+r e,en prie inisters'
For the sa.e of the poor"
They becoe inexhaustible treasures"
!ausing those to who they gi,e their gifts
To concei,e the spirit of enlightenent'
They becoe in,incible chapions"
For the sa.e of the proud and the ,ain"
(nd" ha,ing con>uered all their pride"
They start the on the >uest for enlightenent'
They always stand at the head
+f those terrified with fright"
(nd" ha,ing bestowed fearlessness upon the"
They de,elop the toward enlightenent'
They becoe great holy en"
*ith the super.nowledges and pure continence"
(nd thus induce li,ing beings to the orality
+f tolerance" gentleness" and discipline'
%ere in the world" they fearlessly behold
Those who are asters to be ser,ed"
(nd they becoe their ser,ants or sla,es"
+r ser,e as their disciples'
*ell trained in liberati,e techni>ue"
They deonstrate all acti,ities"
*hiche,er possibly ay be a eans
To a.e beings delight in the &hara'
Their practices are infinite=
(nd their spheres of influence are infinite=
%a,ing perfected an infinite wisdo"
They liberate an infinity of li,ing beings'
#,en for the Buddhas thesel,es"
&uring a illion aeons"
+r e,en a hundred illion aeons"
It would be hard to express all their ,irtues'
#xcept for soe inferior li,ing beings"
*ithout any intelligence at all"
Is there anyone with any discernent
*ho" ha,ing heard this teaching"
*ould not wish for the supree enlightenent?
B' The &hara-&oor of /onduality
Then" the $iccha,i Fiala.irti as.ed those bodhisatt,as" )Good
sirs" please explain how the bodhisatt,as enter the &hara-
door of nondualityE)
The bodhisatt,a &hara,i.ur,ana declared" )/oble sir"
production and destruction are two" but what is not produced
and does not occur cannot be destroyed' Thus the attainent
of the tolerance of the birthlessness of things is the entrance
into nonduality')
The bodhisatt,a Srigandha declared" )@I@ and @ine@ are two' If
there is no presuption of a self" there will be no
possessi,eness' Thus" the absence of presuption is the
entrance into nonduality')
The bodhisatt,a Sri.uta declared" )@&efileent@ and
@purification@ are two' *hen there is thorough .nowledge of
defileent" there will be no conceit about purification' The path
leading to the coplete con>uest of all conceit is the entrance
into nonduality')
The bodhisatt,a Bhadra<yotis declared" )@&istraction@ and
@attention@ are two' *hen there is no distraction" there will be
no attention" no entation" and no ental intensity' Thus" the
absence of ental intensity is the entrance into nonduality')
The bodhisatt,a Subahu declared" )@Bodhisatt,a-spirit@ and
@disciple-spirit@ are two' *hen both are seen to reseble an
illusory spirit" there is no bodhisatt,a-spirit" nor any disciple-
spirit' Thus" the saeness of natures of spirits is the entrance
into nonduality')
The bodhisatt,a (niisa declared" )@Grasping@ and
@nongrasping@ are two' *hat is not grasped is not percei,ed"
and what is not percei,ed is neither presued nor repudiated'
Thus" the inaction and nonin,ol,eent of all things is the
entrance into nonduality')
The bodhisatt,a Sunetra declared" )@7ni>ueness@ and
@characterlessness@ are two' /ot to presue or construct
soething is neither to establish its uni>ueness nor to establish
its characterlessness' To penetrate the e>uality of these two is
to enter nonduality')
The bodhisatt,a Tisya declared" )@Good@ and @e,il@ are two'
See.ing neither good nor e,il" the understanding of the
nonduality of the significant and the eaningless is the
entrance into nonduality')
The bodhisatt,a Siha declared" )@Sinfulness@ and @sinlessness@
are two' By eans of the diaond-li.e wisdo that pierces to
the >uic." not to be bound or liberated is the entrance into
nonduality')
The bodhisatt,a Sihaati declared" )To say" @This is ipure@
and @This is iaculate@ a.es for duality' +ne who" attaining
e>uaniity" fors no conception of ipurity or
iaculateness" yet is not utterly without conception" has
e>uaniity without any attainent of e>uaniity - he enters
the absence of conceptual .nots' Thus" he enters into
nonduality')
The bodhisatt,a Suddhadhiu.ti declared" )To say" @This is
happiness@ and @That is isery@ is dualis' +ne who is free of all
calculations" through the extree purity of gnosis - his ind is
aloof" li.e epty space= and thus he enters into nonduality')
The bodhisatt,a /arayana declared" )To say" @This is undane@
and @That is transcendental@ is dualis' This world has the
nature of ,oidness" so there is neither transcendence nor
in,ol,eent" neither progress nor standstill' Thus" neither to
transcend nor to be in,ol,ed" neither to go nor to stop - this is
the entrance into nonduality')
The bodhisatt,a &antaati declared" )@$ife@ and @liberation@ are
dualistic' %a,ing seen the nature of life" one neither belongs to
it nor is one utterly liberated fro it' Such understanding is the
entrance into nonduality')
The bodhisatt,a -ratya.sadarsana declared" )@&estructible@ and
@indestructible@ are dualistic' *hat is destroyed is ultiately
destroyed' *hat is ultiately destroyed does not becoe
destroyed= hence" it is called @indestructible'@ *hat is
indestructible is instantaneous" and what is instantaneous is
indestructible' The experience of such is called @the entrance
into the principle of nonduality'@)
The bodhisatt,a -arigudha declared" )@Self@ and @selflessness@
are dualistic' Since the existence of self cannot be percei,ed"
what is there to be ade @selfless@? Thus" the nondualis of the
,ision of their nature is the entrance into nonduality')
The bodhisatt,a Fidyudde,a declared" )@Knowledge@ and
@ignorance@ are dualistic' The natures of ignorance and
.nowledge are the sae" for ignorance is undefined"
incalculable" and beyond the sphere of thought' The realiDation
of this is the entrance into nonduality')
The bodhisatt,a -riyadarsana declared" )Matter itself is ,oid'
Foidness does not result fro the destruction of atter" but
the nature of atter is itself ,oidness' Therefore" to spea. of
,oidness on the one hand" and of atter" or of sensation" or of
intellect" or of oti,ation" or of consciousness on the other - is
entirely dualistic' !onsciousness itself is ,oidness' Foidness
does not result fro the destruction of consciousness" but the
nature of consciousness is itself ,oidness' Such understanding
of the fi,e copulsi,e aggregates and the .nowledge of the
as such by eans of gnosis is the entrance into nonduality')
The bodhisatt,a -rabha.etu declared" )To say that the four
ain eleents are one thing and the etheric space-eleent
another is dualistic' The four ain eleents are thesel,es the
nature of space' The past itself is also the nature of space' The
future itself is also the nature of space' $i.ewise" the present
itself is also the nature of space' The gnosis that penetrates the
eleents in such a way is the entrance into nonduality')
The bodhisatt,a -raati declared" )@#ye@ and @for@ are
dualistic' To understand the eye correctly" and not to ha,e
attachent" a,ersion" or confusion with regard to for - that is
called @peace'@ Siilarly" @ear@ and @sound"@ @nose@ and @sell"@
@tongue@ and taste"@ @body@ and touch"@ and @ind@ and
@phenoena@ - all are dualistic' But to .now the ind" and to be
neither attached" a,erse" nor confused with regard to
phenoena - that is called @peace'@ To li,e in such peace is to
enter into nonduality')
The bodhisatt,a (.sayaati declared" )The dedication of
generosity for the sa.e of attaining oniscience is dualistic'
The nature of generosity is itself oniscience" and the nature of
oniscience itself is total dedication' $i.ewise" it is dualistic to
dedicate orality" tolerance" effort" editation" and wisdo for
the sa.e of oniscience' +niscience is the nature of wisdo"
and total dedication is the nature of oniscience' Thus" the
entrance into this principle of uni>ueness is the entrance into
nonduality')
The bodhisatt,a Gabhiraati declared" )It is dualistic to say
that ,oidness is one thing" signlessness another" and
wishlessness still another' *hat is ,oid has no sign' *hat has
no sign has no wish' *here there is no wish there is no process
of thought" ind" or consciousness' To see the doors of all
liberations in the door of one liberation is the entrance into
nonduality')
The bodhisatt,a Santendriya declared" )It is dualistic to say
@Buddha"@ @&hara"@ and @Sangha'@ The &hara is itself the
nature of the Buddha" the Sangha is itself the nature of the
&hara" and all of the are uncopounded' The
uncopounded is infinite space" and the processes of all things
are e>ui,alent to infinite space' (d<ustent to this is the
entrance into nonduality')
The bodhisatt,a (pratihatanetra declared" )It is dualistic to
refer to @aggregates@ and to the @cessation of aggregates'@
(ggregates thesel,es are cessation' *hy? The egoistic ,iews
of aggregates" being unproduced thesel,es" do not exist
ultiately' %ence such ,iews do not really conceptualiDe @These
are aggregates@ or @These aggregates cease'@ 7ltiately" they
ha,e no such discriinati,e constructions and no such
conceptualiDations' Therefore" such ,iews ha,e thesel,es the
nature of cessation' /onoccurrence and nondestruction are the
entrance into nonduality')
The bodhisatt,a Su,inita declared" )-hysical" ,erbal" and
ental ,ows do not exist dualistically' *hy? These things ha,e
the nature of inacti,ity' The nature of inacti,ity of the body is
the sae as the nature of inacti,ity of speech" whose nature of
inacti,ity is the sae as the nature of inacti,ity of the ind' It
is necessary to .now and to understand this fact of the ultiate
inacti,ity of all things" for this .nowledge is the entrance into
nonduality')
The bodhisatt,a -unya.setra declared" )It is dualistic to
consider actions eritorious" sinful" or neutral' The non-
underta.ing of eritorious" sinful" and neutral actions is not
dualistic' The intrinsic nature of all such actions is ,oidness"
wherein ultiately there is neither erit" nor sin" nor
neutrality" nor action itself' The nonaccoplishent of such
actions is the entrance into nonduality')
The bodhisatt,a -ada,yuha declared" )&ualis is produced
fro obsession with self" but true understanding of self does
not result in dualis' *ho thus abides in nonduality is without
ideation" and that absence of ideation is the entrance into
nonduality')
The bodhisatt,a Srigarbha declared" )&uality is constituted by
perceptual anifestation' /onduality is ob<ectlessness'
Therefore" nongrasping and nonre<ection is the entrance into
nonduality')
The bodhisatt,a !androttara declared" )@&ar.ness@ and @light@
are dualistic" but the absence of both dar.ness and light is
nonduality' *hy? (t the tie of absorption in cessation" there
is neither dar.ness nor light" and li.ewise with the natures of
all things' The entrance into this e>uaniity is the entrance
into nonduality')
The bodhisatt,a 6atnaudrahasta declared" )It is dualistic to
detest the world and to re<oice in liberation" and neither
detesting the world nor re<oicing in liberation is nonduality'
*hy? $iberation can be found where there is bondage" but
where there is ultiately no bondage where is there need for
liberation? The endicant who is neither bound nor liberated
does not experience any li.e or any disli.e and thus he enters
nonduality')
The bodhisatt,a Mani.utara<a declared" )It is dualistic to spea.
of good paths and bad paths' +ne who is on the path is not
concerned with good or bad paths' $i,ing in such unconcern" he
entertains no concepts of @path@ or @nonpath'@ 7nderstanding the
nature of concepts" his ind does not engage in duality' Such
is the entrance into nonduality')
The bodhisatt,a Satyarata declared" )It is dualistic to spea. of
@true@ and @false'@ *hen one sees truly" one does not e,er see
any truth" so how could one see falsehood? *hy? +ne does not
see with the physical eye" one sees with the eye of wisdo'
(nd with the wisdo-eye one sees only insofar as there is
neither sight nor nonsight' There" where there is neither sight
nor nonsight" is the entrance into nonduality')
*hen the bodhisatt,as had gi,en their explanations" they all
addressed the crown prince Man<usri: )Man<usri" what is the
bodhisatt,a@s entrance into nonduality?)
Man<usri replied" )Good sirs" you ha,e all spo.en well'
/e,ertheless" all your explanations are thesel,es dualistic' To
.now no one teaching" to express nothing" to say nothing" to
explain nothing" to announce nothing" to indicate nothing" and
to designate nothing - that is the entrance into nonduality')
Then the crown prince Man<usri said to the $iccha,i Fiala.irti"
)*e ha,e all gi,en our own teachings" noble sir' /ow" ay you
elucidate the teaching of the entrance into the principle of
nondualityE)
Thereupon" the $iccha,i Fiala.irti .ept his silence" saying
nothing at all'
The crown prince Man<usri applauded the $iccha,i Fiala.irti:
)#xcellentE #xcellent" noble sirE This is indeed the entrance into
the nonduality of the bodhisatt,as' %ere there is no use for
syllables" sounds" and ideas')
*hen these teachings had been declared" fi,e thousand
bodhisatt,as entered the door of the &hara of nonduality and
attained tolerance of the birthlessness of things'
0C' The Feast Brought by the #anated Incarnation
Thereupon" the ,enerable Sariputra thought to hiself" )If
these great bodhisatt,as do not ad<ourn before noontie" when
are they going to eat?)
The $iccha,i Fiala.irti" .nowing telepathically the thought of
the ,enerable Sariputra" spo.e to hi: )6e,erend Sariputra"
the Tathagata has taught the eight liberations' Aou should
concentrate on those liberations" listening to the &hara with a
ind free of preoccupations with aterial things' Gust wait a
inute" re,erend Sariputra" and you will eat such food as you
ha,e ne,er before tasted')
Then" the $iccha,i Fiala.irti set hiself in such a
concentration and perfored such a iraculous feat that those
bodhisatt,as and those great disciples were enabled to see the
uni,erse called Sar,agandhasugandha" which is located in the
direction of the Denith" beyond as any buddha-fields as there
are sands in forty-two Ganges ri,ers' There the Tathagata
naed Sugandha.uta resides" li,es" and is anifest' In that
uni,erse" the trees eit a fragrance that far surpasses all the
fragrances" huan and di,ine" of all the buddha-fields of the
ten directions' In that uni,erse" e,en the naes )disciple) and
)solitary sage) do not exist" and the Tathagata Sugandha.uta
teaches the &hara to a gathering of bodhisatt,as only' In that
uni,erse" all the houses" the a,enues" the par.s" and the
palaces are ade of ,arious perfues" and the fragrance of the
food eaten by those bodhisatt,as per,ades ieasurable
uni,erses'
(t this tie" the Tathagata Sugandha.uta sat down with his
bodhisatt,as to ta.e his eal" and the deities called
Gandha,yuhahara" who were all de,oted to the Mahayana"
ser,ed and attended upon the Buddha and his bodhisatt,as'
#,eryone in the gathering at the house of Fiala.irti was able
to see distinctly this uni,erse wherein the Tathagata
Sugandha.uta and his bodhisatt,as were ta.ing their eal'
The $iccha,i Fiala.irti addressed the whole gathering of
bodhisatt,as: )Good sirs" is there any aong you who would
li.e to go to that buddha-field to bring bac. soe food?)
But" restrained by the supernatural power of Man<usri" none of
the ,olunteered to go'
The $iccha,i Fiala.irti said to crown prince Man<usri"
)Man<usri" are you not ashaed of such a gathering?)
Man<usri replied" )/oble sir" did not the Tathagata declare"
@Those who are unlearned should not be despised@?)
Then" the $iccha,i Fiala.irti" without rising fro his couch"
agically eanated an incarnation-bodhisatt,a" whose body
was of golden color" adorned with the auspicious signs and
ar.s" and of such an appearance that he outshone the whole
assebly' The $iccha,i Fiala.irti addressed that incarnated
bodhisatt,a: )/oble son" go in the direction of the Denith and
when you ha,e crossed as any buddha-fields as there are
sands in forty-two Ganges ri,ers" you will reach a uni,erse
called Sar,agandhasugandha" where you will find the Tathagata
Sugandha.uta ta.ing his eal' Go to hi and" ha,ing bowed
down at his feet" a.e the following re>uest of hi:
)@The $iccha,i Fiala.irti bows down one hundred thousand
ties at your feet" + $ord" and as.s after your health - if you
ha,e but little trouble" little discofort" little unrest= if you are
strong" well" without coplaint" and li,ing in touch with
supree happiness'@
)%a,ing thus as.ed after his health" you should re>uest of hi
@Fiala.irti as.s the $ord to gi,e e the reains of your eal"
with which he will accoplish the buddha-wor. in the uni,erse
called Saha' Thus" those li,ing beings with inferior aspirations
will be inspired with lofty aspirations" and the good nae of the
Tathagata will be celebrated far and wide')
(t that" the incarnated bodhisatt,a said" )Fery goodE) to the
$iccha,i Fiala.irti and obeyed his instructions' In sight of all
the bodhisatt,as" he turned his face upward and was gone" and
they saw hi no ore' *hen he reached the uni,erse
Sar,agandhasugandha" he bowed down at the feet of the
Tathagata Sugandha.uta and said" )$ord" the bodhisatt,a
Fiala.irti" bowing down at the feet of the $ord" greets the
$ord" saying: @&o you ha,e little trouble" little discofort" and
little unrest? (re you strong" well" without coplaint" and li,ing
in touch with the supree happiness?@ %e then re>uests"
ha,ing bowed down one hundred thousand ties at the feet of
the $ord: @May the $ord be gracious and gi,e to e the reains
of his eal in order to accoplish the buddha-wor. in the
uni,erse called Saha' Then" those li,ing beings who aspire to
inferior ways ay gain the intelligence to aspire to the great
&hara of the Buddha" and the nae of the Buddha will be
celebrated far and wide'@)
(t that the bodhisatt,as of the buddha-field of the Tathagata
Sugandha.uta were astonished and as.ed the Tathagata
Sugandha.uta" )$ord" where is there such a great being as
this? *here is the uni,erse Saha? *hat does he ean by
@those who aspire to inferior ways@?)
%a,ing thus been >uestioned by those bodhisatt,as" the
Tathagata Sugandha.uta said" )/oble sons" the uni,erse Saha
exists beyond as any buddha-fields in the direction of the
nadir as there are sands in forty-two Ganges ri,ers' There the
Tathagata Sa.yauni teaches the &hara to li,ing beings who
aspire to the inferior ways" in that buddha-field tainted with fi,e
corruptions' There the bodhisatt,a Fiala.irti" who li,es in the
inconcei,able liberation" teaches the &hara to the
bodhisatt,as' %e sends this incarnation-bodhisatt,a here in
order to celebrate y nae" in order to show the ad,antages
of this uni,erse" and in order to increase the roots of ,irtue of
those bodhisatt,as')
The bodhisatt,as exclaied" )%ow great ust that bodhisatt,a
be hiself if his agical incarnation is thus endowed with
supernatural power" strength" and fearlessnessE)
The Tathagata said" )The greatness of that bodhisatt,a is such
that he sends agical incarnations to all the buddha-fields of
the ten directions" and all these incarnations accoplish the
buddha-wor. for all the li,ing beings in all those buddha-fields')
Then" the Tathagata Sugandha.uta poured soe of his food"
ipregnated with all perfues" into a fragrant ,essel and ga,e
it to the incarnation-bodhisatt,a' (nd the ninety illion
bodhisatt,as of that uni,erse ,olunteered to go along with hi:
)$ord" we also would li.e to go to that uni,erse Saha" to see"
honor" and ser,e the Buddha Sa.yauni and to see Fiala.irti
and those bodhisatt,as')
The Tathagata declared" )/oble sons" go ahead if you thin. it is
the right tie' But" lest those li,ing beings becoe ad and
intoxicated" go without your perfues' (nd" lest those li,ing
beings of the Saha world becoe <ealous of you" change your
bodies to hide your beauty' (nd do not concei,e ideas of
contept and a,ersion for that uni,erse' *hy? /oble sons" a
buddha-field is a field of pure space" but the $ord Buddhas" in
order to de,elop li,ing beings" do not re,eal all at once the
pure real of the Buddha')
Then the incarnation-bodhisatt,a too. the food and departed
with the ninety illion bodhisatt,as and by the power of the
Buddha and the supernatural operation of Fiala.irti"
disappeared fro that uni,erse Sar,agandhasugandha and
stood again in the house of Fiala.irti in a fraction of a second'
The $iccha,i Fiala.irti created ninety illion lion-thrones
exactly li.e those already there" and the bodhisatt,as were
seated'
Then" the incarnation-bodhisatt,a ga,e the ,essel full of food to
Fiala.irti" and the fragrance of that food pereated the entire
great city of Faisali and its sweet perfue spread throughout
one hundred uni,erses' *ithin the city of Faisali" the
brahans" householders" and e,en the $iccha,i chieftain
!andracchattra" ha,ing noticed this fragrance" were aaDed
and filled with wonder' They were so cleansed in body and
ind that they cae at once to the house of Fiala.irti" along
with all eighty-four thousand of the $iccha,is'
Seeing there the bodhisatt,as seated on the high" wide" and
beautiful lion-thrones" they were filled with adiration and
great <oy' They all bowed down to those great disciples and
bodhisatt,as and then sat down to one side' (nd the gods of
the earth" the gods of the desire-world" and the gods of the
aterial world" attracted by the perfue" also cae to the
house of Fiala.irti'
Then" the $iccha,i Fiala.irti spo.e to the elder Sariputra and
the great disciples: )6e,erends" eat of the food of the
TathagataE It is abrosia perfued by the great copassion'
But do not fix your inds in narrow-inded attitudes" lest you
be unable to recei,e its gift')
But soe of the disciples had already had the thought: )%ow
can such a huge ultitude eat such a sall aount of food?)
Then the incarnation-bodhisatt,a said to those disciples" )&o
not copare" ,enerable ones" your own wisdo and erits
with the wisdo and the erits of the TathagataE *hy? For
exaple" the four great oceans ight dry up" but this food
would ne,er be exhausted' If all li,ing beings were to eat for an
aeon an aount of this food e>ual to Mount Sueru in siDe" it
would not be depleted' *hy? Issued fro inexhaustible
orality" concentration" and wisdo" the reains of the food of
the Tathagata contained in this ,essel cannot be exhausted')
Indeed" the entire gathering was satisfied by that food" and the
food was not at all depleted' %a,ing eaten that food" there
arose in the bodies of those bodhisatt,as" disciples" Sa.ras"
Brahas" $o.apalas" and other li,ing beings" a bliss <ust li.e
the bliss of the bodhisatt,as of the uni,erse
Sar,asu.haandita' (nd fro all the pores of their s.in arose a
perfue li.e that of the trees that grow in the uni,erse
Sar,agandhasugandha'
Then" the $iccha,i Fiala.irti .nowingly addressed those
bodhisatt,as who had coe fro the buddha-field of the $ord
Tathagata Sugandha.uta: )/oble sirs" how does the Tathagata
Sugandha.uta teach his &hara?)
They replied" )The Tathagata does not teach the &hara by
eans of sound and language' %e disciplines the bodhisatt,as
only by eans of perfues' (t the foot of each perfue-tree
sits a bodhisatt,a" and the trees eit perfues li.e this one'
Fro the oent they sell that perfue" the bodhisatt,as
attain the concentration called @source of all bodhisatt,a-
,irtues'@ Fro the oent they attain that concentration" all
the bodhisatt,a-,irtues are produced in
the')
Those bodhisatt,as then as.ed the $iccha,i Fiala.irti" )%ow
does the Buddha Sa.yauni teach the &hara?)
Fiala.irti replied" )Good sirs" these li,ing beings here are hard
to discipline' Therefore" he teaches the with discourses
appropriate for the disciplining of the wild and unci,iliDed' %ow
does he discipline the wild and unci,iliDed? *hat discourses are
appropriate? %ere they are:
)@This is hell' This is the anial world' This is the world of the
lord of death' These are the ad,ersities' These are the rebirths
with crippled faculties' These are physical isdeeds" and these
are the retributions for physical isdeeds' These are ,erbal
isdeeds" and these are the retributions for ,erbal isdeeds'
These are ental isdeeds" and these are the retributions for
ental isdeeds' This is .illing' This is stealing' This is sexual
isconduct' This is lying' This is bac.biting' This is harsh
speech' This is fri,olous speech' This is co,etousness' This is
alice' This is false ,iew' These are their retributions' This is
iserliness" and this is its effect' This is iorality' This is
hatred' This is sloth' This is the fruit of sloth' This is false
wisdo and this is the fruit of false wisdo' These are the
transgressions of the precepts' This is the ,ow of personal
liberation' This should be done and that should not be done'
This is proper and that should be abandoned' This is an
obscuration and that is without obscuration' This is sin and that
rises abo,e sin' This is the path and that is the wrong path'
This is ,irtue and that is e,il' This is blaeworthy and that is
blaeless' This is defiled and that is iaculate' This is
undane and that is transcendental' This is copounded and
that is uncopounded' This is passion and that is purification'
This is life and that is liberation'@
)Thus" by eans of these ,aried explanations of the &hara"
the Buddha trains the inds of those li,ing beings who are <ust
li.e wild horses' Gust as wild horses or wild elephants will not
be taed unless the goad pierces the to the arrow" so li,ing
beings who are wild and hard to ci,iliDe are disciplined only by
eans of discourses about all .inds of iseries')
The bodhisatt,as said" )Thus is established the greatness of the
Buddha Sa.yauniE It is ar,elous how" concealing his
iraculous power" he ci,iliDes the wild li,ing beings who are
poor and inferior' (nd the bodhisatt,as who settle in a buddha-
field of such intense hardships ust ha,e inconcei,ably great
copassionE)
The $iccha,i Fiala.irti declared" )So be it" good sirsE It is as
you say' The great copassion of the bodhisatt,as who
reincarnate here is extreely fir' In a single lifetie in this
uni,erse" they accoplish uch benefit for li,ing beings' So
uch benefit for li,ing beings could not be accoplished in the
uni,erse Sar,agandhasugandha e,en in one hundred thousand
aeons' *hy? Good sirs" in this Saha uni,erse" there are ten
,irtuous practices which do not exist in any other buddha-field'
*hat are these ten? %ere they are: to win the poor by
generosity= to win the ioral by orality= to win the hateful
by eans of tolerance= to win the laDy by eans of effort= to
win the entally troubled by eans of concentration= to win
the falsely wise by eans of true wisdo= to show those
suffering fro the eight ad,ersities how to rise abo,e the= to
teach the Mahayana to those of narrow-inded beha,ior= to
win those who ha,e not produced the roots of ,irtue by eans
of the roots of ,irtue= and to de,elop li,ing beings without
interruption through the four eans of unification' Those who
engage in these ten ,irtuous practices do not exist in any other
buddha-field')
(gain the bodhisatt,as as.ed" )%ow any >ualities ust a
bodhisatt,a ha,e" to go safe and sound to a pure buddha-field
after he transigrates at death away fro this Saha uni,erse?)
Fiala.irti replied" )(fter he transigrates at death away fro
this Saha uni,erse" a bodhisatt,a ust ha,e eight >ualities to
reach a pure buddha-field safe and sound' *hat are the eight?
%e ust resol,e to hiself: @I ust benefit all li,ing beings"
without see.ing e,en the slightest benefit for yself' I ust
bear all the iseries of all li,ing beings and gi,e all y
accuulated roots of ,irtue to all li,ing beings' I ust ha,e no
resentent toward any li,ing being' I ust re<oice in all
bodhisatt,as as if they were the Teacher' I ust not neglect
any teachings" whether or not I ha,e heard the before' I
ust control y ind" without co,eting the gains of others"
and without ta.ing pride in gains of y own' I ust exaine
y own faults and not blae others for their faults' I ust ta.e
pleasure in being consciously aware and ust truly underta.e
all ,irtues'@
)If a bodhisatt,a has these eight >ualities" when he
transigrates at death away fro the Saha uni,erse" he will go
safe and sound to a pure buddha-field')
*hen the $iccha,i Fiala.irti and the crown prince Man<usri
had thus taught the &hara to the ultitude gathered there"
one hundred thousand li,ing beings concei,ed the spirit of
unexcelled" perfect enlightenent" and ten thousand
bodhisatt,as attained the tolerance of the birthlessness of
things'
00' $esson of the &estructible and the Indestructible
Meanwhile" the area in which the $ord was teaching the
&hara in the garden of (rapali expanded and grew larger"
and the entire assebly appeared tinged with a golden hue'
Thereupon" the ,enerable (nanda as.ed the Buddha" )$ord"
this expansion and enlargeent of the garden of (rapali and
this golden hue of the assebly - what do these auspicious
signs portend?)
The Buddha declared" )(nanda" these auspicious signs portend
that the $iccha,i Fiala.irti and the crown prince Man<usri"
attended by a great ultitude" are coing into the presence of
the Tathagata')
(t that oent the $iccha,i Fiala.irti said to the crown
prince Man<usri" )Man<usri" let us ta.e these any li,ing beings
into the presence of the $ord" so that they ay see the
Tathagata and bow down to hiE)
Man<usri replied" )/oble sir" send the if you feel the tie is
rightE)
Thereupon the $iccha,i Fiala.irti perfored the iraculous
feat of placing the entire assebly" replete with thrones" upon
his right hand and then" ha,ing transported hiself agically
into the presence of the Buddha" placing it on the ground' %e
bowed down at the feet of the Buddha" circuabulated hi to
the right se,en ties with pals together" and withdrew to one
side'
The bodhisatt,as who had coe fro the buddha-field of the
Tathagata Sugandha.uta descended fro their lion-thrones
and" bowing down at the feet of the Buddha" placed their pals
together in re,erence and withdrew to one side' (nd the other
bodhisatt,as" great spiritual heroes" and the great disciples
descended fro their thrones li.ewise and" ha,ing bowed at
the feet of the Buddha" withdrew to one side' $i.ewise all those
Indras" Brahas" $o.apalas" and gods bowed at the feet of the
Buddha" placed their pals together in re,erence and withdrew
to one side'
Then" the Buddha" ha,ing delighted those bodhisatt,as with
greetings" declared" )/oble sons" be seated upon your
thronesE)
Thus coanded by the Buddha" they too. their thrones'
The Buddha said to Sariputra" )Sariputra" did you see the
iraculous perforances of the bodhisatt,as" those best of
beings?)
)I ha,e seen the" $ord')
)*hat concept did you produce toward the?)
)$ord" I produced the concept of inconcei,ability toward the'
Their acti,ities appeared inconcei,able to e to the point that I
was unable to thin. of the" to <udge the" or e,en to iagine
the')
Then the ,enerable (nanda as.ed the Buddha" )$ord" what is
this perfue" the li.es of which I ha,e ne,er selled before?)
The Buddha answered" )(nanda" this perfue eanates fro
all the pores of all these bodhisatt,as')
Sariputra added" )Fenerable (nanda" this sae perfue
eanates fro all our pores as wellE)
(nanda: *here does the perfue coe fro?
Sariputra: The $iccha,i Fiala.irti obtained soe food fro the
uni,erse called Sar,agandhasugandha" the buddha-field of the
Tathagata Sugandha.uta" and this perfue eanates fro the
bodies of all those who partoo. of that food'
Then the ,enerable (nanda addressed the $iccha,i Fiala.irti:
)%ow long will this perfue reain?)
Fiala.irti: 7ntil is it digested'
(nanda: *hen will it be digested?
Fiala.irti: It will be digested in forty-nine days" and its
perfue will eanate for se,en days ore after that" but there
will be no trouble of indigestion during that tie' Furtherore"
re,erend (nanda" if on.s who ha,e not entered ultiate
deterination eat this food" it will be digested when they enter
that deterination' *hen those who ha,e entered ultiate
deterination eat this food" it will not be digested until their
inds are totally liberated' If li,ing beings who ha,e not
concei,ed the spirit of unexcelled" perfect enlightenent eat
this food" it will be digested when they concei,e the spirit of
unexcelled" perfect enlightenent' If those who ha,e concei,ed
the spirit of perfect enlightenent eat this food" it will not be
digested until they ha,e attained tolerance' (nd if those who
ha,e attained tolerance eat this food" it will be digested when
they ha,e becoe bodhisatt,as one lifetie away fro
Buddhahood' 6e,erend (nanda" it is li.e the edicine called
)delicious") which reaches the stoach but is not digested until
all poisons ha,e been eliinated only then is it digested' Thus"
re,erend (nanda" this food is not digested until all the poisons
of the passions ha,e been eliinated only then is it digested'
Then" the ,enerable (nanda said to the Buddha" )$ord" it is
wonderful that this food accoplishes the wor. of the BuddhaE)
)So it is" (nandaE It is as you say" (nandaE There are buddha-
fields that accoplish the buddha-wor. by eans of
bodhisatt,as= those that do so by eans of lights= those that
do so by eans of the tree of enlightenent= those that do so
by eans of the physical beauty and the ar.s of the
Tathagata= those that do so by eans of religious robes= those
that do so by eans of good= those that do so by eans of
water= those that do so by eans of gardens= those that do so
by eans of palaces= those that do so by eans of ansions=
those that do so by eans of agical incarnations= those that
do so by eans of epty space= and those that do so by
eans of lights in the s.y' *hy is it so" (nanda? Because by
these ,arious eans" li,ing beings becoe disciplined'
Siilarly" (nanda" there are buddha-fields that accoplish the
buddha-wor. by eans of teaching li,ing beings words"
definitions" and exaples" such as @dreas"@ @iages"@ @the
reflection of the oon in water"@ @echoes"@ @illusions"@ and
@irages@= and those that accoplish the buddha-wor. by
a.ing words understandable' (lso" (nanda" there are utterly
pure buddha-fields that accoplish the buddha-wor. for li,ing
beings without speech" by silence" inexpressibility" and
unteachability' (nanda" aong all the acti,ities" en<oyents"
and practices of the Buddhas" there are none that do not
accoplish the buddha-wor." because all discipline li,ing
beings' Finally" (nanda" the Buddhas accoplish the buddha-
wor. by eans of the four Maras and all the eighty-four
thousand types of passion that afflict li,ing beings'
)(nanda" this is a &hara-door called @Introduction to all the
Buddha->ualities'@ The bodhisatt,a who enters this &hara-
door experiences neither <oy nor pride when confronted by a
buddha-field adorned with the splendor of all noble >ualities"
and experiences neither sadness nor a,ersion when confronted
by a buddha-field apparently without that splendor" but in all
cases produces a profound re,erence for all the Tathagatas'
Indeed" it is wonderful how all the $ord Buddhas" who
understand the e>uality of all things" anifest all sorts of
buddha-fields in order to de,elop li,ing beingsE
)(nanda" <ust as the buddha-fields are di,erse as to their
specific >ualities but ha,e no difference as to the s.y that
co,ers the" so" (nanda" the Tathagatas are di,erse as to their
physical bodies but do not differ as to their unipeded gnosis'
)(nanda" all the Buddhas are the sae as to the perfection of
the Buddha->ualities" that is: their fors" their colors" their
radiance" their bodies" their ar.s" their nobility" their
orality" their concentration" their wisdo" their liberation" the
gnosis and ,ision of liberation" their strengths" their
fearlessnesses" their special Buddha->ualities" their great lo,e"
their great copassion" their helpful intentions" their attitudes"
their practices" their paths" the lengths of their li,es" their
teachings of the &hara" their de,elopent and liberation of
li,ing beings" and their purification of buddha-fields' Therefore"
they are all called @Saya.sabuddhas"@ @Tathagatas"@ and
@Buddhas'@
)(nanda" were your life to last an entire aeon" it would not be
easy for you to understand thoroughly the extensi,e eaning
and precise ,erbal significance of these three naes' (lso"
(nanda" if all the li,ing beings of this billion-world galactic
uni,erse were li.e you the foreost of the learned and the
foreost of those endowed with eory and incantations -
and were they to de,ote an entire aeon" they would still be
unable to understand copletely the exact and extensi,e
eaning of the three words @Saya.sabuddha"@ @Tathagata"@
and @Buddha'@ Thus" (nanda" the enlightenent of the Buddhas
is ieasurable" and the wisdo and the elo>uence of the
Tathagatas are inconcei,able')
Then" the ,enerable (nanda addressed the Buddha: )$ord"
fro this day forth" I shall no longer declare yself to be the
foreost of the learned')
The Buddha said" )&o not be discouraged" (nandaE *hy? I
pronounced you" (nanda" the foreost of the learned" with the
disciples in ind" not considering the bodhisatt,as' $oo."
(nanda" loo. at the bodhisatt,as' They cannot be fathoed
e,en by the wisest of en' (nanda" one can fatho the depths
of the ocean" but one cannot fatho the depths of the wisdo"
gnosis" eory" incantations" or elo>uence of the
bodhisatt,as' (nanda" you should reain in e>uaniity with
regard to the deeds of the bodhisatt,as' *hy? (nanda" these
ar,els displayed in a single orning by the $iccha,i
Fiala.irti could not be perfored by the disciples and solitary
sages who ha,e attained iraculous powers" were they to
de,ote all their powers of incarnation and transforation during
one hundred thousand illions of aeons')
Then" all those bodhisatt,as fro the buddha-field of the
Tathagata Sugandha.uta <oined their pals in re,erence and"
saluting the Tathagata Sa.yauni" addressed hi as follows:
)$ord" when we first arri,ed in this buddha-field" we concei,ed
a negati,e idea" but we now abandon this wrong idea' *hy?
$ord" the reals of the Buddhas and their s.ill in liberati,e
techni>ue are inconcei,able' In order to de,elop li,ing beings"
they anifest such and such a field to suit the desire of such
and such a li,ing being' $ord" please gi,e us a teaching by
which we ay reeber you" when we ha,e returned to
Sar,agandhasugandha')
Thus ha,ing been re>uested" the Buddha declared" )/oble
sons" there is a liberation of bodhisatt,as called @destructible
and indestructible'@ Aou ust train yoursel,es in this liberation'
*hat is it? @&estructible@ refers to copounded things'
@Indestructible@ refers to the uncopounded' But the
bodhisatt,a should neither destroy the copounded nor rest in
the uncopounded'
)/ot to destroy copounded things consists in not losing the
great lo,e= not gi,ing up the great copassion= not forgetting
the oniscient ind generated by high resol,e= not tiring in
the positi,e de,elopent of li,ing beings= not abandoning the
eans of unification= gi,ing up body and life in order to uphold
the holy &hara= ne,er being satisfied with the roots of ,irtue
already accuulated= ta.ing pleasure in s.illful dedication=
ha,ing no laDiness in see.ing the &hara= being without selfish
reticence in teaching the &hara= sparing no effort in seeing
and worshiping the Tathagatas= being fearless in ,oluntary
reincarnations= being neither proud in success nor bowed in
failure= not despising the unlearned" and respecting the learned
as if they were the Teacher hiself= a.ing reasonable those
whose passions are excessi,e= ta.ing pleasure in solitude"
without being attached to it= not longing for one@s own
happiness but longing for the happiness of others= concei,ing of
trance" editation" and e>uaniity as if they were the (,ici
hell= concei,ing of the world as a garden of liberation=
considering beggars to be spiritual teachers= considering the
gi,ing away of all possessions to be the eans of realiDing
Buddhahood= considering ioral beings to be sa,iors=
considering the transcendences to be parents= considering the
aids to enlightenent to be ser,ants= ne,er ceasing
accuulation of the roots of ,irtue= establishing the ,irtues of
all buddha-fields in one@s own buddha-field= offering liitless
pure sacrifices to fulfill the auspicious ar.s and signs=
adorning body" speech and ind by refraining fro all sins=
continuing in reincarnations during ieasurable aeons" while
purifying body" speech" and ind= a,oiding discourageent"
through spiritual herois" when learning of the ieasurable
,irtues of the Buddha= wielding the sharp sword of wisdo to
chastise the eney passions= .nowing well the aggregates" the
eleents" and the sense-edia in order to bear the burdens of
all li,ing beings= blaDing with energy to con>uer the host of
deons= see.ing .nowledge in order to a,oid pride= being
content with little desire in order to uphold the &hara= not
ixing with worldly things in order to delight all the people=
being faultless in all acti,ities in order to confor to all people=
producing the super.nowledges to actually accoplish all duties
of benefit to li,ing beings= ac>uiring incantations" eory" and
.nowledge in order to retain all learning= understanding the
degrees of people@s spiritual faculties to dispel the doubts of all
li,ing beings= displaying in,incible iraculous feats to teach the
&hara= ha,ing irresistible speech by ac>uiring unipeded
elo>uence= tasting huan and di,ine success by purifying the
path of ten ,irtues= establishing the path of the pure states of
Braha by culti,ating the four ieasurables= in,iting the
Buddhas to teach the &hara" re<oicing in the" and
applauding the" thereby obtaining the elodious ,oice of a
Buddha= disciplining body" speech" and ind" thus aintaining
constant spiritual progress= being without attachent to
anything and thus ac>uiring the beha,ior of a Buddha=
gathering together the order of bodhisatt,as to attract beings
to the Mahayana= and being consciously aware at all ties not
to neglect any good >uality' /oble sons" a bodhisatt,a who
thus applies hiself to the &hara is a bodhisatt,a who does
not destroy the copounded real'
)*hat is not resting in the uncopounded? The bodhisatt,a
practices ,oidness" but he does not realiDe ,oidness' %e
practices signlessness but does not realiDe signlessness' %e
practices wishlessness but does not realiDe wishlessness' %e
practices non-perforance but does not realiDe non-
perforance' %e .nows iperanence but is not coplacent
about his roots of ,irtue' %e considers isery" but he
reincarnates ,oluntarily' %e .nows selflessness but does not
waste hiself' %e considers peacefulness but does not see.
extree peace' %e cherishes solitude but does not a,oid
ental and physical efforts' %e considers placelessness but
does not abandon the place of good actions' %e considers
occurrencelessness but underta.es to bear the burdens of all
li,ing beings' %e considers iaculateness" yet he follows the
process of the world' %e considers otionlessness" yet he
o,es in order to de,elop all li,ing beings' %e considers
selflessness yet does not abandon the great copassion toward
all li,ing beings' %e considers birthlessness" yet he does not fall
into the ultiate deterination of the disciples' %e considers
,anity" futility" insubstantiality" dependency" and placelessness"
yet he establishes hiself on erits that are not ,ain" on
.nowledge that is not futile" on reflections that are substantial"
on the stri,ing for the consecration of the independent gnosis"
and on the Buddha-faily in its definiti,e eaning'
)Thus" noble sons" a bodhisatt,a who aspires to such a &hara
neither rests in the uncopounded nor destroys the
copounded'
)Furtherore" noble sons" in order to accoplish the store of
erit" a bodhisatt,a does not rest in the uncopounded" and"
in order to accoplish the store of wisdo" he does not destroy
the copounded' In order to fulfill the great lo,e" he does not
rest in the uncopounded" and" in order to fulfill the great
copassion" he does not destroy copounded things' In order
to de,elop li,ing beings" he does not rest in the
uncopounded" and in order to aspire to the Buddha->ualities"
he does not destroy copounded things' To perfect the ar.s
of Buddhahood" he does not rest in the uncopounded" and" to
perfect the gnosis of oniscience" he does not destroy
copounded things' +ut of s.ill in liberati,e techni>ue" he does
not rest in the uncopounded" and" through thorough analysis
with his wisdo" he does not destroy copounded things' To
purify the buddha-field" he does not rest in the uncopounded"
and" by the power of the grace of the Buddha" he does not
destroy copounded things' Because he feels the needs of
li,ing beings" he does not rest in the uncopounded" and" in
order to show truly the eaning of the &hara" he does not
destroy copounded things' Because of his store of roots of
,irtue" he does not rest in the uncopounded" and because of
his instincti,e enthusias for these roots of ,irtue" he does not
destroy copounded things' To fulfill his prayers" he does not
rest in the uncopounded" and" because he has no wishes" he
does not destroy copounded things' Because his positi,e
thought is pure" he does not rest in the uncopounded" and"
because his high resol,e is pure" he does not destroy
copounded things' In order to play with the fi,e
super.nowledges" he does not rest in the uncopounded" and"
because of the six super.nowledges of the buddha-gnosis" he
does not destroy copounded things' To fulfill the six
transcendences" he does not rest in the uncopounded" and" to
fulfill the tie" he does not destroy copounded things' To
gather the treasures of the &hara" he does not rest in the
uncopounded" and" because he does not li.e any narrow-
inded teachings" he does not destroy copounded things'
Because he gathers all the edicines of the &hara" he does
not rest in the uncopounded" and" to apply the edicine of
the &hara appropriately" he does not destroy copounded
things' To confir his coitents" he does not rest in the
uncopounded" and" to end any failure of these
coitents" he does not destroy copounded things' To
concoct all the elixirs of the &hara" he does not rest in the
uncopounded" and" to gi,e out the nectar of this subtle
&hara" he does not destroy copounded things' Because he
.nows thoroughly all the sic.nesses due to passions" he does
not rest in the uncopounded" and" in order to cure all
sic.nesses of all li,ing beings" he does not destroy copounded
things'
)Thus" noble sons" the bodhisatt,a does not destroy
copounded things and does not rest in the uncopounded"
and that is the liberation of bodhisatt,as called @destructible
and indestructible'@ /oble sirs" you should also stri,e in this')
Then" those bodhisatt,as" ha,ing heard this teaching" were
satisfied" delighted" and re,erent' They were filled with
re<oicing and happiness of ind' In order to worship the
Buddha Sa.yauni and the bodhisatt,as of the Saha uni,erse"
as well as this teaching" they co,ered the whole earth of this
billion-world uni,erse with fragrant powder" incense" perfues"
and flowers up to the height of the .nees' %a,ing thus regaled
the whole retinue of the Tathagata" bowed their heads at the
feet of the Buddha" and circuabulated hi to the right three
ties" they sang a hyn of praise to hi' They then
disappeared fro this uni,erse and in a split second were bac.
in the uni,erse Sar,agandhasugandha'
01' Fision of the 7ni,erse (bhirati and the Tathagata (.sobhya
Thereupon" the Buddha said to the $iccha,i Fiala.irti" )/oble
son" when you would see the Tathagata" how do you ,iew
hi?)
Thus addressed" the $iccha,i Fiala.irti said to the Buddha"
)$ord" when I would see the Tathagata" I ,iew hi by not
seeing any Tathagata' *hy? I see hi as not born fro the
past" not passing on to the future" and not abiding in the
present tie' *hy? %e is the essence which is the reality of
atter" but he is not atter' %e is the essence which is the
reality of sensation" but he is not sensation' %e is the essence
which is the reality of intellect" but he is not intellect' %e is the
essence which is the reality of oti,ation" yet he is not
oti,ation' %e is the essence which is the reality of
consciousness" yet he is not consciousness' $i.e the eleent of
space" he does not abide in any of the four eleents'
Transcending the scope of eye" ear" nose" tongue" body" and
ind" he is not produced in the six sense-edia' %e is not
in,ol,ed in the three worlds" is free of the three defileents" is
associated with the triple liberation" is endowed with the three
.nowledges" and has truly attained the unattainable'
)The Tathagata has reached the extree of detachent in
regard to all things" yet he is not a reality-liit' %e abides in
ultiate reality" yet there is no relationship between it and hi'
%e is not produced fro causes" nor does he depend on
conditions' %e is not without any characteristic" nor has he any
characteristic' %e has no single nature nor any di,ersity of
natures' %e is not a conception" not a ental construction" nor
is he a nonconception' %e is neither the other shore" nor this
shore" nor that between' %e is neither here" nor there" nor
anywhere else' %e is neither this nor that' %e cannot be
disco,ered by consciousness" nor is he inherent in
consciousness' %e is neither dar.ness nor light' %e is neither
nae nor sign' %e is neither wea. nor strong' %e li,es in no
country or direction' %e is neither good nor e,il' %e is neither
copounded nor uncopounded' %e cannot be explained as
ha,ing any eaning whatsoe,er'
)The Tathagata is neither generosity nor a,arice" neither
orality nor iorality" neither tolerance nor alice" neither
effort nor sloth" neither concentration nor distraction" neither
wisdo nor foolishness' %e is inexpressible' %e is neither truth
nor falsehood= neither escape fro the world nor failure to
escape fro the world= neither cause of in,ol,eent in the
world nor not a cause of in,ol,eent in the world= he is the
cessation of all theory and all practice' %e is neither a field of
erit nor not a field of erit= he is neither worthy of offerings
nor unworthy of offerings' %e is not an ob<ect" and cannot be
contacted' %e is not a whole" nor a congloeration' %e
surpasses all calculations' %e is utterly une>ualed" yet e>ual to
the ultiate reality of things' %e is atchless" especially in
effort' %e surpasses all easure' %e does not go" does not
stay" does not pass beyond' %e is neither seen" heard"
distinguished" nor .nown' %e is without any coplexity" ha,ing
attained the e>uaniity of oniscient gnosis' #>ual toward all
things" he does not discriinate between the' %e is without
reproach" without excess" without corruption" without
conception" and without intellectualiDation' %e is without
acti,ity" without birth" without occurrence" without origin"
without production" and without nonproduction' %e is without
fear and without subconsciousness= without sorrow" without
<oy" and without strain' /o ,erbal teaching can express hi'
)Such is the body of the Tathagata and thus should he be seen'
*ho sees thus" truly sees' *ho sees otherwise" sees falsely')
The ,enerable Sariputra then as.ed the Buddha" )$ord" in
which buddha-field did the noble Fiala.irti die" before
reincarnating in this buddha-field?)
The Buddha said" )Sariputra" as. this good an directly where
he died to reincarnate here')
Then the ,enerable Sariputra as.ed the $iccha,i Fiala.irti"
)/oble sir" where did you die to reincarnate here?)
Fiala.irti declared" )Is there anything aong the things that
you see" elder" that dies or is reborn?)
Sariputra: There is nothing that dies or is reborn'
Fiala.irti: $i.ewise" re,erend Sariputra" as all things neither
die nor are reborn" why do you as." )*here did you die to
reincarnate here?) 6e,erend Sariputra" if one were to as. a
an or woan created by a agician where he or she had died
to reincarnate there" what do you thin. he or she would
answer?
Sariputra: /oble sir" a agical creation does not die" nor is it
reborn'
Fiala.irti: 6e,erend Sariputra" did not the Tathagata declare
that all things ha,e the nature of a agical creation?
Sariputra: Aes" noble sir" that is indeed so'
Fiala.irti: 6e,erend Sariputra" )death) is an end of
perforance" and )rebirth) is the continuation of perforance'
But" although a bodhisatt,a dies" he does not put an end to the
perforance of the roots of ,irtue" and although he is reborn"
he does not adhere to the continuation of sin'
Then" the Buddha said to the ,enerable Sariputra" )Sariputra"
this holy person cae here fro the presence of the Tathagata
(.sobhya in the uni,erse (bhirati')
Sariputra: $ord" it is wonderful that this holy person" ha,ing left
a buddha-field as pure as (bhirati" should en<oy a buddha-field
as full of defects as this Saha uni,erseE
The $iccha,i Fiala.irti said" )Sariputra" what do you thin.?
&oes the light of the sun accopany the dar.ness?)
Sariputra: !ertainly not" noble sirE
Fiala.irti: Then the two do not go together?
Sariputra: /oble sir" those two do not go together' (s soon as
the sun rises" all dar.ness is destroyed'
Fiala.irti: Then why does the sun rise o,er the world?
Sariputra: It rises to illuinate the world" and to eliinate the
dar.ness'
Fiala.irti: Gust in the sae way" re,erend Sariputra" the
bodhisatt,a reincarnates ,oluntarily in the ipure buddha-
fields in order to purify the li,ing beings" in order to a.e the
light of wisdo shine" and in order to clear away the dar.ness'
Since they do not associate with the passions" they dispel the
dar.ness of the passions of all li,ing beings'
Thereupon" the entire ultitude experienced the desire to
behold the uni,erse (bhirati" the Tathagata (.sobhya" his
bodhisatt,as" and his great disciples' The Buddha" .nowing the
thoughts of the entire ultitude" said to the $iccha,i
Fiala.irti" )/oble son" this ultitude wishes to behold the
uni,erse (bhirati and the Tathagata (.sobhya - show theE)
Then the $iccha,i Fiala.irti thought" )*ithout rising fro y
couch" I shall pic. up in y right hand the uni,erse (bhirati
and all it contains: its hundreds of thousands of bodhisatt,as=
its abodes of de,as" nagas" ya.sas" gandhar,as" and asuras"
bounded by its !a.ra,ada ountains= its ri,ers" la.es"
fountains" streas" oceans" and other bodies of water= its
Mount Sueru and other hills and ountain ranges= its oon"
its sun" and its stars= its de,as" nagas" ya.sas" gandhar,as"
and asuras thesel,es= its Braha and his retinues= its
,illages" cities" towns" pro,inces" .ingdos" en" woen" and
houses= its bodhisatt,as= its disciples= the tree of
enlightenent of the Tathagata (.sobhya= and the Tathagata
(.sobhya hiself" seated in the iddle of an assebly ,ast as
an ocean" teaching the &hara' (lso the lotuses that
accoplish the buddha-wor. aong the li,ing beings= the three
<eweled ladders that rise fro its earth to its Trayastrisa
hea,en" on which ladders the gods of that hea,en descend to
the world to see" honor" and ser,e the Tathagata (.sobhya and
to hear the &hara" and on which the en of the earth clib
to the Trayastrisa hea,en to ,isit those gods' $i.e a potter
with his wheel" I will reduce that uni,erse (bhirati" with its
store of innuerable ,irtues" fro its watery base up to its
(.anistha hea,en" to a inute siDe and" carrying it gently li.e a
garland of flowers" will bring it to this Saha uni,erse and will
show it to the ultitudes')
Then" the $iccha,i Fiala.irti entered into a concentration" and
perfored a iraculous feat such that he reduced the uni,erse
(bhirati to a inute siDe" and too. it with his right hand" and
brought it into this Saha uni,erse'
In that uni,erse (bhirati" the disciples" bodhisatt,as" and those
aong gods and en who possessed the super.nowledge of
the di,ine eye all cried out" )$ord" we are being carried awayE
Sugata" we are being carried offE -rotect us" + TathagataE)
But" to discipline the" the Tathagata (.sobhya said to the"
)Aou are being carried off by the bodhisatt,a Fiala.irti' It is
not y affair')
(s for the other en and gods" they had no awareness at all
that they were being carried anywhere'
(lthough the uni,erse (bhirati had been brought into the
uni,erse Saha" the Saha uni,erse was not increased or
diinished= it was neither copressed nor obstructed' /or was
the uni,erse (bhirati reduced internally" and both uni,erses
appeared to be the sae as they had e,er been'
Thereupon" the Buddha Sa.yauni as.ed all the ultitudes"
)Friends" behold the splendors of the uni,erse (bhirati" the
Tathagata (.sobhya" the array of his buddha-field" and the
splendors of these disciples and bodhisatt,asE)
They replied" )*e see the" $ordE)
The Buddha said" )Those bodhisatt,as who wish to ebrace
such a buddha-field should train thesel,es in all the
bodhisatt,a-practices of the Tathagata (.sobhya')
*hile Fiala.irti" with his iraculous power" showed the thus
the uni,erse (bhirati and the Tathagata (.sobhya" one
hundred and forty thousand li,ing beings aong the en and
gods of the Saha uni,erse concei,ed the spirit of unexcelled"
perfect enlightenent" and all of the fored a prayer to be
reborn in the uni,erse (bhirati' (nd the Buddha prophesied
that in the future all would be reborn in the uni,erse (bhirati'
(nd the $iccha,i Fiala.irti" ha,ing thus de,eloped all the
li,ing beings who could thereby be de,eloped" returned the
uni,erse (bhirati exactly to its forer place'
The $ord then said to the ,enerable Sariputra" )Sariputra" did
you see that uni,erse (bhirati" and the Tathagata (.sobhya?)
Sariputra replied" )I saw it" $ordE May all li,ing beings coe to
li,e in a buddha-field as splendid as thatE May all li,ing beings
coe to ha,e iraculous powers <ust li.e those of the noble
$iccha,i Fiala.irtiE
)*e ha,e gained great benefit fro ha,ing seen a holy an
such as he' *e ha,e gained a great benefit fro ha,ing heard
such teaching of the &hara" whether the Tathagata hiself
still actually exists or whether he has already attained ultiate
liberation' %ence" there is no need to ention the great benefit
for those who" ha,ing heard it" belie,e it" rely on it" ebrace it"
reeber it" read it" and penetrate to its depth= and" ha,ing
found faith in it" teach" recite" and show it to others and apply
thesel,es to the yoga of editation upon its teaching'
)Those li,ing beings who understand correctly this teaching of
the &hara will obtain the treasury of the <ewels of the
&hara'
)Those who study correctly this teaching of the &hara will
becoe the copanions of the Tathagata' Those who honor
and ser,e the adepts of this doctrine will be the true protectors
of the &hara' Those who write" teach" and worship this
teaching of the &hara will be ,isited by the Tathagata in their
hoes' Those who ta.e pleasure in this teaching of the &hara
will ebrace all erits' Those who teach it to others" whether it
be no ore than a single stanDa of four lines" or a single
suary phrase fro this teaching of the &hara" will be
perforing the great &hara-sacrifice' (nd those who de,ote
to this teaching of the &hara their tolerance" their Deal" their
intelligence" their discernent" their ,ision" and their
aspirations" thereby becoe sub<ect to the prophesy of future
BuddhahoodE)
#pilogue - (ntecedents and Transission of the %oly &hara
Then Sa.ra" the prince of the gods" said to the Buddha" )$ord"
forerly I ha,e heard fro the Tathagata and fro Man<usri"
the crown prince of wisdo" any hundreds of thousands of
teachings of the &hara" but I ha,e ne,er before heard a
teaching of the &hara as rear.able as this instruction in the
entrance into the ethod of inconcei,able transforations'
$ord" those li,ing beings who" ha,ing heard this teaching of the
&hara" accept it" reeber it" read it" and understand it
deeply will be" without a doubt" true ,essels of the &hara=
there is no need to ention those who apply thesel,es to the
yoga of editation upon it' They will cut off all possibility of
unhappy li,es" will open their way to all fortunate li,es" will
always be loo.ed after by all Buddhas" will always o,ercoe all
ad,ersaries" and will always con>uer all de,ils' They will
practice the path of the bodhisatt,as" will ta.e their places
upon the seat of #nlightenent" and will ha,e truly entered the
doain of the Tathagatas' $ord" the noble sons and daughters
who will teach and practice this exposition of the &hara will
be honored and ser,ed by e and y followers' To the
,illages" towns" cities" states" .ingdos" and capitals wherein
this teaching of the &hara will be applied" taught" and
deonstrated" I and y followers will coe to hear the
&hara' I will inspire the unbelie,ing with faith" and I will
guarantee y help and protection to those who belie,e and
uphold the &hara')
(t these words" the Buddha said to Sa.ra" the prince of the
gods" )#xcellentE #xcellent" prince of godsE The Tathagata
re<oices in your good words' -rince of gods" the enlightenent
of the Buddhas of the past" present" and future is expressed in
this discourse of &hara' Therefore" prince of gods" when
noble sons and daughters accept it" repeat it" understand it
deeply" write it copletely" and" a.ing it into a boo." honor it"
those sons and daughters thereby pay hoage to the Buddhas
of the past" present and future'
)$et us suppose" prince of gods" that this billion-world-galactic
uni,erse were as full of Tathagatas as it is co,ered with gro,es
of sugarcane" with rosebushes" with baboo thic.ets" with
herbs" and with flowers" and that a noble son or daughter were
to honor the" re,ere the" respect and adore the" offering
the all sorts of coforts and offerings for an aeon or ore
than an aeon' (nd let us suppose that" these Tathagatas ha,ing
entered ultiate liberation" he or she honored each of the by
enshrining their preser,ed bodies in a eorial stupa ade of
precious stones" each as large as a world with four great
continents" rising as high as the world of Braha" adorned with
parasols" banners" standards" and laps' (nd let us suppose
finally that" ha,ing erected all these stupas for the Tathagatas"
he or she were to de,ote an aeon or ore to offering the
flowers" perfues" banners" and standards" while playing
drus and usic'
That being done" what do you thin." prince of gods? *ould that
noble son or daughter recei,e uch erit as a conse>uence of
such acti,ities?)
Sa.ra" the prince of gods" replied" )Many erits" $ordE Many
erits" + SugataE *ere one to spend hundreds of thousands of
illions of aeons" it would be ipossible to easure the liit of
the ass of erits that that noble son or daughter would
thereby gatherE)
The Buddha said" )%a,e faith" prince of gods" and understand
this: *hoe,er accepts this exposition of the &hara called
@Instruction in the Inconcei,able $iberation"@ recites it" and
understands it deeply" he or she will gather erits e,en greater
than those who perfor the abo,e acts' *hy so? Because"
prince of gods" the enlightenent of the Buddhas arises fro
the &hara" and one honors the by the &hara worship" and
not by aterial worship' Thus it is taught" prince of gods" and
thus you ust understand it')
The Buddha then further said to Sa.ra" the prince of gods"
)+nce" prince of gods" long ago" long before aeons ore
nuerous than the innuerable" iense" ieasurable"
inconcei,able" and e,en before then" the Tathagata called
Bhaisa<yara<a appeared in the world: a saint" perfectly and fully
enlightened" endowed with .nowledge and conduct" a blissful
one" .nower of the world" incoparable .nower of en who
need to be ci,iliDed" teacher of gods and en" a $ord" a
Buddha' %e appeared in the aeon called Ficarana in the
uni,erse called Maha,yuha'
)The length of life of this Tathagata Bhaisa<yara<a" perfectly and
fully enlightened one" was twenty short aeons' %is retinue of
disciples nubered thirty-six illion billion" and his retinue of
bodhisatt,as nubered twel,e illion billion' In that sae era"
prince of gods" there was a uni,ersal onarch called King
6atnacchattra" who reigned o,er the four continents and
possessed se,en precious <ewels' %e had one thousand heroic
sons" powerful" strong" and able to con>uer eney aries' This
King 6atnacchattra honored the Tathagata Bhaisa<yara<a and
his retinue with any excellent offerings during fi,e short
aeons' (t the end of this tie" the King 6atnacchattra said to
his sons" @6ecogniDing that during y reign I ha,e worshiped
the Tathagata" in your turn you also should worship hi'@
)The thousand princes ga,e their consent" obeying their father
the .ing" and all together" during another fi,e short aeons" they
honored the Tathagata Bhaisa<yara<a with all sorts of excellent
offerings'
)(ong the" there was a prince by the nae of
!andracchattra" who retired into solitude and thought to
hiself" @Is there not another ode of worship" e,en better and
ore noble than this?@
)Then" by the supernatural power of the Buddha Bhaisa<yara<a"
the gods spo.e to hi fro the hea,ens: @Good an" the
supree worship is the &hara-worship'@
)!andracchattra as.ed the" @*hat is this )&hara-worship)?@
)The gods replied" @Good an" go to the Tathagata
Bhaisa<yara<a" as. hi about the )&hara-worship") and he
will explain it to you fully'@
)Then" the prince !andracchattra went to the $ord
Bhaisa<yara<a" the saint" the Tathagata" the insuperably"
perfectly enlightened one" and ha,ing approached hi" bowed
down at his feet" circuabulated hi to the right three ties"
and withdrew to one side' %e then as.ed" @$ord" I ha,e heard of
a )&hara-worship") which surpasses all other worship' *hat it
this )&hara-worship)?@
)The Tathagata Bhaisa<yara<a said" @/oble son" the &hara-
worship is that worship rendered to the discourses taught by
the Tathagata' These discourses are deep and profound in
illuination' They do not confor to the undane and are
difficult to understand" difficult to see and difficult to realiDe'
They are subtle" precise" and ultiately incoprehensible' (s
Scriptures" they are collected in the canon of the bodhisatt,as"
staped with the insignia of the .ing of incantations and
teachings' They re,eal the irre,ersible wheel of &hara" arising
fro the six transcendences" cleansed of any false notions'
They are endowed with all the aids to enlightenent and
ebody the se,en factors of enlightenent' They introduce
li,ing beings to the great copassion and teach the the great
lo,e' They eliinate all the con,ictions of the Maras" and they
anifest relati,ity'
)@They contain the essage of selflessness" li,ing-
beinglessness" lifelessness" personlessness" ,oidness"
signlessness" wishlessness" nonperforance" nonproduction"
and nonoccurrence'
)@They a.e possible the attainent of the seat of
enlightenent and set in otion the wheel of the &hara'
They are appro,ed and praised by the chiefs of the gods"
nagas" ya.sas" gandhar,as" asuras" garudas" .inaras" and
ahoragas' They preser,e unbro.en the heritage of the holy
&hara" contain the treasury of the &hara" and represent the
suit of the &hara-worship' They are upheld by all holy
beings and teach all the bodhisatt,a practices' They induce the
unista.en understanding of the &hara in its ultiate sense'
They certify that all things are iperanent" iserable"
selfless" and peaceful" thus epitoiDing the &hara' They
cause the abandonent of a,arice" iorality" alice"
laDiness" forgetfulness" foolishness" and <ealousy" as well as bad
con,ictions" adherence to ob<ects" and all opposition' They are
praised by all the Buddhas' They are the edicines for the
tendencies of undane life" and they authentically anifest the
great happiness of liberation' To teach correctly" to uphold" to
in,estigate" and to understand such Scriptures" thus
incorporating into one@s own life the holy &hara - that is the
)&hara-worship')
)@Furtherore" noble son" the &hara-worship consists of
deterining the &hara according to the &hara= applying the
&hara according to the &hara= being in harony with
relati,ity= being free of extreist con,ictions= attaining the
tolerance of ultiate birthlessness and nonoccurrence of all
things= realiDing selflessness and li,ing-beinglessness=
refraining fro struggle about causes and conditions" without
>uarreling" or disputing= not being possessi,e= being free of
egois= relying on the eaning and not on the literal
expression= relying on gnosis and not on consciousness= relying
on the ultiate teachings definiti,e in eaning and not
insisting on the superficial teachings interpretable in eaning=
relying on reality and not insisting on opinions deri,ed fro
personal authorities= realiDing correctly the reality of the
Buddha= realiDing the ultiate absence of any fundaental
consciousness= and o,ercoing the habit of clinging to an
ultiate ground' Finally" attaining peace by stopping e,erything
fro ignorance to old age" death" sorrow" laentation" isery"
anxiety" and trouble" and realiDing that li,ing beings .now no
end to their ,iews concerning these twel,e lin.s of dependent
origination= then" noble son" when you do not hold to any ,iew
at all" it is called the unexcelled &hara-worship'@
)-rince of gods" when the prince !andracchattra had heard this
definition of &hara-worship fro the Tathagata Bhaisa<yara<a"
he attained the conforati,e tolerance of ultiate
birthlessness= and" ta.ing his robes and ornaents" he offered
the to the Buddha Bhaisa<yara<a" saying" @*hen the
Tathagata will be in ultiate liberation" I wish to defend his
holy &hara" to protect it" and to worship it' May the
Tathagata grant e his supernatural blessing" that I ay be
able to con>uer Mara and all ad,ersaries and to incorporate in
all y li,es the holy &hara of the BuddhaE@
)The Tathagata Bhaisa<yara<a" .nowing the high resol,e of
!andracchattra" prophesied to hi that he would be" at a later
tie" in the future" the protector" guardian" and defender of the
city of the holy &hara' Then" prince of gods" the prince
!andracchattra" out of his great faith in the Tathagata" left the
household life in order to enter the hoeless life of a on. and
ha,ing done so" li,ed a.ing great efforts toward the
attainent of ,irtue' %a,ing ade great effort and being well
established in ,irtue" he soon produced the fi,e
super.nowledges" understood the incantations" and obtained
the in,incible elo>uence' *hen the Tathagata Bhaisa<yara<a
attained ultiate liberation" !andracchattra" on the strength of
his super.nowledges and by the power of his incantations"
ade the wheel of the &hara turn <ust as the Tathagata
Bhaisa<yara<a had done and continued to do so for ten short
aeons'
)-rince of gods" while the on. !andracchattra was exerting
hiself thus to protect the holy &hara" thousands of illions
of li,ing beings reached the stage of irre,ersibility on the path
to unexcelled" perfect enlightenent" fourteen billion li,ing
beings were disciplined in the ,ehicles of the disciples and
solitary sages" and innuerable li,ing beings too. rebirth in the
huan and hea,enly reals'
)-erhaps" prince of gods" you are wondering or experiencing
soe doubt about whether or not" at that forer tie" the King
6atnacchattra was not soe other than the actual Tathagata
6atnarcis' Aou ust not iagine that" for the present
Tathagata 6atnarcis was at that tie" in that epoch" the
uni,ersal onarch 6atnacchattra' (s for the thousand sons of
the King 6atnacchattra" they are now the thousand
bodhisatt,as of the present blessed aeon" during the course of
which one thousand Buddhas will appear in the world' (ong
the" Kra.ucchanda and others are already born" and those
reaining will still be born" fro Ka.utsunda up to the
Tathagata 6oca" who will be the last to be born'
)-erhaps" prince of gods" you are as.ing yourself if" in that life"
in that tie" the -rince !andracchattra who upheld the %oly
&hara of $ord Tathagata Bhaisa<yara<a was not soeone
other than yself' But you ust not iagine that" for I was" in
that life" in that tie" the -rince !andracchattra' Thus it is
necessary to .now" prince of gods" that aong all the worships
rendered to the Tathagata" the &hara-worship is the ,ery
best' Aes" it is good" einent" excellent" perfect" supree" and
unexcelled' (nd therefore" prince of gods" do not worship e
with aterial ob<ects but worship e with the &hara-worshipE
&o not honor e with aterial ob<ects but honor e by honor
to the &haraE)
Then the $ord Sa.yauni said to the bodhisatt,a Maitreya" the
great spiritual hero" )I transit to you" Maitreya" this
unexcelled" perfect enlightenent which I attained only after
innuerable illions of billions of aeons" in order that" at a
later tie" during a later life" a siilar teaching of the &hara"
protected by your supernatural power" will spread in the world
and will not disappear' *hy? Maitreya" in the future there will
be noble sons and daughters" de,as" nagas" ya.sas"
gandhar,as" and asuras" who" ha,ing planted the roots of
,irtue" will produce the spirit of unexcelled" perfect
enlightenent' If they do not hear this teaching of the &hara"
they will certainly lose boundless ad,antages and e,en perish'
But if they hear such a teaching" they will re<oice" will belie,e"
and will accept it upon the crowns of their heads' %ence" in
order to protect those future noble sons and daughters" you
ust spread a teaching such as thisE
)Maitreya" there are two gestures of the bodhisatt,as' *hat are
they? The first gesture is to belie,e in all sorts of phrases and
words" and the second gesture is to penetrate exactly the
profound principle of the &hara without being afraid' Such are
the two gestures of the bodhisatt,as' Maitreya" it ust be
.nown that the bodhisatt,as who belie,e in all sorts of words
and phrases" and apply thesel,es accordingly" are beginners
and not experienced in religious practice' But the bodhisatt,as
who read" hear" belie,e" and teach this profound teaching with
its ipeccable expressions reconciling dichotoies and its
analyses of stages of de,elopent these are ,eterans in the
religious practice'
)Maitreya" there are two reasons the beginner bodhisatt,as
hurt thesel,es and do not concentrate on the profound
&hara' *hat are they? %earing this profound teaching ne,er
before heard" they are terrified and doubtful" do not re<oice"
and re<ect it" thin.ing" @*hence coes this teaching ne,er
before heard?@ They then behold other noble sons accepting"
becoing ,essels for" and teaching this profound teaching" and
they do not attend upon the" do not befriend the" do not
respect the" and do not honor the" and e,entually they go
so far as to criticiDe the' These are the two reasons the
beginner bodhisatt,as hurt thesel,es and do not penetrate
the profound &hara'
)There are two reasons the bodhisatt,as who do aspire to the
profound &hara hurt thesel,es and do not attain the
tolerance of the ultiate birthlessness of things' *hat are
these two? These bodhisatt,as despise and reproach the
beginner bodhisatt,as" who ha,e not been practicing for a long
tie" and they do not initiate the or instruct the in the
profound teaching' %a,ing no great respect for this profound
teaching" they are not careful about its rules' They help li,ing
beings by eans of aterial gifts and do not help the by
eans of the gift of the &hara' Such" Maitreya" are the two
reasons the bodhisatt,as who aspire to the profound &hara
hurt thesel,es and will not >uic.ly attain the tolerance of the
ultiate birthlessness of all things')
Thus ha,ing been taught" the bodhisatt,a Maitreya said to the
Buddha" )$ord" the beautiful teachings of the Tathagata are
wonderful and truly excellent' $ord" fro this tie forth" I will
a,oid all such errors and will defend and uphold this attainent
of unexcelled" perfect enlightenent by the Tathagata during
innuerable hundreds of thousands of illions of billions of
aeonsE In the future" I will place in the hands of noble sons and
noble daughters who are worthy ,essels of the holy &hara
this profound teaching' I will instill in the the power of
eory with which they ay" ha,ing belie,ed in this teaching"
retain it" recite" it" penetrate its depths" teach it" propagate it"
write it down" and proclai it extensi,ely to others'
)Thus I will instruct the" $ord" and thus it ay be .nown that
in that future tie those who belie,e in this teaching and who
enter deeply into it will be sustained by the supernatural
blessing of the bodhisatt,a Maitreya')
Thereupon the Buddha ga,e his appro,al to the bodhisatt,a
Maitreya: )#xcellentE #xcellentE Aour word is well gi,enE The
Tathagata re<oices and coends your good proise')
Then all the bodhisatt,as said together in one ,oice" )$ord" we
also" after the ultiate liberation of the Tathagata" will coe
fro our ,arious buddha-fields to spread far and wide this
enlightenent of the perfect Buddha" the Tathagata' May all
noble sons and daughters belie,e in thatE)
Then the four Mahara<as" the great .ings of the >uarters" said
to the Buddha" )$ord" in all the towns" ,illages" cities"
.ingdos" and palaces" where,er this discourse of the &hara
will be practised" upheld" and correctly taught" we" the four
great .ings" will go there with our aries" our young warriors"
and our retinues" to hear the &hara' (nd we will protect the
teachers of this &hara for a radius of one league so that no
one who plots in<ury or disruption against these teachers will
ha,e any opportunity to do the har')
Then the Buddha said to the ,enerable (nanda" )6ecei,e then"
(nanda" this expression of the teaching of the &hara'
6eeber it" and teach it widely and correctly to othersE)
(nanda replied" )I ha,e eoriDed" $ord" this expression of the
teaching of the &hara' But what is the nae of this teaching"
and how should I reeber it?)
The Buddha said" )(nanda" this exposition of the &hara is
called @The Teaching of Fiala.irti"@ or @The 6econciliation of
&ichotoies"@ or e,en @Section of the Inconcei,able $iberation'@
6eeber it thusE)
Thus spo.e the Buddha' (nd the $iccha,i Fiala.irti" the crown
prince Man<usri" the ,enerable (nanda" the bodhisatt,as" the
great disciples" the entire ultitude" and the whole uni,erse
with its gods" en" asuras and gandhar,as" re<oiced
exceedingly' (ll heartily praised these declarations by the $ord'