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/#& *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'