SUTRA OF THE UNIVERSAL ILLUMINATION SAMADHI

SUTRA OF THE UNIVERSAL ILLUMINATION SAMADHI
(HOANG DAO QUANG HIEN TAM MUOI KINH)

Proclaimed by the Buddha – The Sutra of Universal Illumination Samadhi

Translated from Sanskrit by Tripitaka Master Zhu Fahu during the Western Jin Dynasty
Vietnamese Translation: Bhiksu Thich Chanh Lac

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CHAPTER 1: THE CHAPTER ON THE MEDICINE KING AND UNIVERSAL WISDOM

Thus have I heard: At one time the Buddha was dwelling at the summit of Mount Sumeru in the kingdom of Rajagriha, accompanied by 1,250 great monks and 80,000 Bodhisattvas. At that time, the World-Honored One taught the Dharma to countless hundreds of thousands of sentient beings who surrounded him.

At that time there was a Dragon King named Anavatapta (called “Invulnerable” in the Chinese translation). In his former lives he had cultivated the roots of virtue and practiced the Bodhisattva path, firmly established in the Great Vehicle. He practiced the six paramitas to perfection, with complete manifestation of marks, diligently benefiting all sentient beings, liberating immeasurable multitudes. He had once served ninety-six billion Buddhas and accumulated immeasurable merit. Through skillful means, he widely manifested in the five destinies, removing darkness and helping sentient beings cultivate the desireless practices of Bodhisattvas with hearts of compassion, loving-kindness, sympathetic joy, and equanimity, liberating all beings. He transformed countless dragon beings to liberation. He himself dwelled in his great lake, exerting all his effort with eighty million relatives and retinue, and led fourteen thousand divine maidens to accompany him with harmonious music to bring joy to all dragons and enhance their magnificent virtue. Having divine transformations without obstruction, he bore various flowers, incense, and precious canopies and banners to present to where the Tathagata was gathered with the assembly.

Upon arrival, he bowed his head to the ground in respectful homage to the Tathagata. After paying respects and inquiring about the World-Honored One’s well-being, he held incense and flowers mixed with jewels, unfurled five-colored canopies and banners, played music with joyful heart and respectful mind together with his retinue and divine maidens, and all approached the Buddha and knelt with palms joined in reverence, and spoke to the Buddha:

“We wish to ask the Tathagata, the unequaled, perfectly enlightened one, regarding the conduct that Bodhisattvas should undertake and how the path should be cultivated. If the World-Honored One permits us to ask, we shall respectfully inquire.”

At that time the World-Honored One spoke to the Dragon King:

“Ask according to your heart whatever you wish without hesitation. The Tathagata, the truly enlightened one, will explain it clearly.”

At that time Anavatapta, having received permission from the World-Honored One, rejoiced greatly and spoke respectfully to the Buddha:

“Honored World-Honored One, you are the guide of all people, mighty as a lion, responding with boundless transformations. I ask the Tathagata on behalf of all sentient beings and for the great Bodhisattva-mahasattvas who are teachers of the world, transcending worldly dharmas, with pure aspirations understanding dependent origination, liberating all sentient beings through great compassion, and compassionate relief. Perfect protectors possessing the ten powers, subduing demons and defeating heretical paths, clothed in the armor of great virtue, solid as a diamond, unfailing in will, accumulating immeasurable merit. The six paramitas and all practices are complete; the mind is equal to all; eliminating deluded thoughts; abandoning dualistic views; using transcendent wisdom; understanding the dharma of dependent origination; entering the profound and essential teachings; separated from the domain of voice-hearers and solitary enlighteners; not abandoning the Great Vehicle; the mind possessing all-knowing wisdom; the will unshakeable and firm; always obtaining freedom; the body radiant and glorious; the will like empty space; countless bondages transcended; the mind never weary; attaining comprehensive wisdom; relinquishing greed and defilement; freely abiding; residing on the highest level; dwelling in equality like extinction; without appearance; having no marks; contemplating all dharmas as dreams, illusions, wild horses, shadows, echoes, and reflections of the moon in water. Regarding such dharmas, understanding them equally without movement; revering the teachings of the Triple Jewel; honoring and respecting; turning the dharma wheel without obstruction; with joy and faith in the Dharma; all attaining it naturally; like utpala flowers blooming in immeasurable billions; the will pure and radiant; dwelling peacefully alone; possessing perfect marks; having received the teachings of great sages; cultivating supreme virtues; the dharma remaining newly established. The Dragon King, on behalf of such virtuous ones, thus asks the Tathagata.

Bowing respectfully to the Tathagata, the perfectly enlightened one, unequaled and supremely enlightened, please expound the conduct of great Bodhisattva-mahasattvas, enabling one to attain the dharma entering the adamantine virtue, reaching the profound fruit, enabling practitioners to attain comprehensive retention. Using the power of wisdom to accord with cultivation, liberating voice-hearers, enabling them to understand the essential truth of reality, leading Pratyekabuddhas through dependent origination into quiescence and purity, using single-minded faith to attain perfect enlightenment. One must enter the Great Vehicle to attain all dharmas. Through the Great Vehicle one can subdue demons, resolve doubt-knots, and transcend karmic suffering. Understanding the intentions and actions of all sentient beings, possessing supreme discriminating wisdom, broadly expounding the dharma, fulfilling the wishes of all those seeking transformation. Excellent, World-Honored One! The Tathagata, unequaled and perfectly enlightened, equally enlightened, supremely enlightened, for great virtuous ones, thus expounds widely and completely, enabling Bodhisattvas to attain intellectual power, subdue the mind’s autonomy, obtain the dharma of superior power, understand karmic actions and their timing, therefore not creating; obtaining the power of giving, not clinging to possessions, giving without expectation of reward. Obtaining the power of discipline, eliminating all transgressions, transcending all hindrances. Obtaining the power of patience, not regarding the body as valuable when facing suffering realms. Obtaining the power of diligence, accumulating roots of virtue, the will never weary. Obtaining the power of meditation, skillful in solitude, understanding subtle meditation practices. Obtaining the power of wisdom, transcending wrong views, doubt and darkness, understanding skillful means, liberating sentient beings, providing encouragement and clear guidance, attaining the five supernatural powers completely, with heavenly sight without limit, knowing others’ minds, hearing thoroughly, divine powers, remembering past lives. Through this, liberating in the realm of blissful fruition with supreme discriminating wisdom. Discriminating wisdom regarding meanings of sentences, speech never exhausted, obtaining comprehensive retention, the mind unconfused, becoming established in the Ocean-Seal Samadhi, advancing according to the fruit of universal wisdom in oneness, obtaining the Buddha’s absorption, living in blissful peace, serving the honored ones, unobstructed and without hindrance, attaining ultimate dharma protection, diligent in will, hearing the dharma for long duration, completely unlimited and unobstructed. Respecting the intentions of all beings, enabling all sentient beings to respect non-regression, obtaining the definite absorption of giving, the dharma gift of worldly wealth, no regret, complete precepts, practicing mindful contemplation toward quiescence to quickly become Buddha, the mind never forgetting the will-determination surpassing heaven, constantly remembering the heaven of Tusita, one birth away from Buddhahood, the will most sublime for Bodhisattvas.

At that time the Dragon King, having finished asking his doubts, greatly joyful in heart, using verses asked the World-Honored One further:

“Please, great one, expound the worldly meanings,
The virtuous practices of Bodhisattvas now entering,
What determination must be cultivated within?
What path arises and for what purpose?

Following compassion, entering into compassion,
The intention to liberate beings, mindful of rescue,
Fixed mind constantly transforms bringing purity,
May you compassionately explain widely?

Teaching beings to stop the mind and cut the mind,
Root powers, divine powers acting thus,
Speaking of the seven enlightenment factors, directing all beings,
Please speak such virtues for support and practice.

Generosity, discipline, complete with virtue,
Patience power, virtuous conduct and diligence,
Through dependent origination wisdom becomes limitless,
How to liberate beings, please explain?

Discriminating wisdom passes through ignorance,
The will precisely examined, always diligent,
All arising activities soon are known,
May you explain for the Bodhisattvas?

Virtuous nature delighted brings joyful response,
The seven holy treasures are supreme practices,
Delighting in solitude and pure cultivation,
Please may the honored one expand the explanation?

Complete treasury virtue-practices how attained,
Comprehensive retention profoundly remains established,
Proclaiming correct dharma without ceasing,
Hearing completed, practicing forever not forgetting.

Quiescence extinction pure contemplation,
Enlightenment intention profound, wisdom vast,
Wisdom skillfully difficult, virtue limitless,
Understanding how this accords with Bodhisattvas.

Subduing demonic power and resistant intention,
Destroying heretical paths and confused delusion,
Courage virtue difficult to move as Mount Sumeru,
Moon bright and ultimate broadly expounding dharma.

Understanding emptiness, absence of marks, vow-nature,
Understanding the horse illusion and dharma illusion,
Seeing dream-thought gone without attachment,
Please may the World-Honored One explain.”

At that time the World-Honored One spoke to the Dragon King:

“Excellent, excellent! It is truly wonderful that you spontaneously raise such inquiries to the Tathagata. Your inquiry today is due to the manifestation of compassionate merit from the past, regarding good friends and intimate companions, without fear of birth and death, not severing the Triple Jewel. Each inquiry of the Dragon King is thus. Therefore listen attentively and think carefully. I will broadly expound for you the conduct that Bodhisattva-mahasattvas should cultivate on both sides of limitless practice, attaining the most essential dharma fruit.”

When the time came, the Dragon King spoke:

“Excellent, World-Honored One! We greatly delight in hearing. Having heard, we will think carefully, receive, hold, and proclaim in the ten directions, urging one another to be diligent without weariness.”

At that time the World-Honored One spoke to the Dragon King:

“There is one dharmic practice which, if a Bodhisattva cultivates, brings perfect marks and obtains all Buddha-dharmas. What is this one? It is arousing the Bodhisattva intention without abandoning sentient beings, called the one practice attaining all Buddha-dharmas.

Again there are thirty-two matters with comprehensive and penetrating mind that must be cultivated with enthusiasm and pleasure in practice with focused intention. What are the thirty-two matters?

Cultivating subduing inner nature,
Maintaining supreme aspiration,
Practicing great compassion,
Being firm and stable,
Possessing great compassion heart,
The aspiration without fatigue,
Arousing diligent effort,
Fully possessing power,
The path virtue greatly manifests,
Also possessing transcendent power,
Peaceful purity without disturbance,
Patience,
For all sentient beings,
Drawing near good friends,
Dedicated to dharmic practice,
Subduing demonic transformation,
Practicing complete tolerance-virtue,
Delighting in precept protection,
No thought of flattery,
Eliminating flattery,
Words and actions corresponding,
The mind knowing repayment,
Always possessing shame and embarrassment,
Self-knowing shame,
Having already harmonized joyful delight,
Root determination faith,
Already subduing the will,
Protecting virtuous conduct,
Will far from petty paths,
Delighting in proclaiming great vehicle conduct,
Contemplating all matters of the Triple Jewel,
Causing non-severance.

Dragon King, these are the thirty-two dharmas. The Bodhisattva practicing thus will attain comprehensive mind.

Again, Dragon King! There are sixteen matters advancing the comprehensive power. What are the sixteen matters advancing comprehensive power?

These are:

performing liberation activities,
complete precepts without deficiency,
patience toward what deserves tolerance,
diligence toward the highest fruit,
establishing meditative absorption of actions,
complete and full wisdom,
confident practice complete,
serving and venerating the Tathagata,
dwelling in places of peace and purity,
delighting in solitude practice,
body firm and solid,
mind firm and solid,
dharma firm and solid,
practice firm and solid,
virtue firm and solid,
aspiration firm and solid.

Ten supreme virtuous matters:

Adorning the body,
Adorning speech,
Adorning the mind,
Virtue complete,
Precept vigilance,
Knowing sufficiency,
Delighting in emptiness,
Three kinds guiding others,
Perfect meditative absorption contemplation,
Complete all virtues.

These are the sixteen matters of practicing dharma, manifesting perfect marks beautifully, proclaiming virtuous merits with vast mind, displaying Buddha realms, flowing transformation freely.

Again, Dragon King! The vast mind hereby eliminates wrong grasping through twenty-two matters, using the wisdom of the Great Vehicle to cultivate vast mind. What are the twenty-two matters?

Transcending the intention of voice-hearers and solitary enlighteners,
Lowering the proud heart and ego-conceit,
Eliminating the desire-mind for flattery,
Blocking mixed worldly speech,
Far from and severing non-precept affairs,
Uprooting the root of anger,
Escaping demonic work,
Eliminating obstruction and hindrance,
Not forgetting teacher’s words to eliminate transgressions and examine self,
Adding compassion,
Not discussing others’ faults,
Gathering far from bad companions,
Far from antagonistic ones,
Loving the virtuous,
Abandoning non-six paramita affairs,
Again abandoning the mind of greed and stinginess,
Pure precepts and prohibitions,
Already eliminating clamoring dispute,
Far from negligent sloth,
With delusion self-becoming genuinely correct, Abandoning affairs of unknowing,
Abandoning what is not expedient,
Abandoning wrong conduct.

These are the Bodhisattva vastly-extending eliminating twenty-two wrong grasping, quickly obtaining pervasive wisdom eternally without negligence and regression.

Again, Dragon King! There are twenty-two matters of arousal. If with diligence according to practice one follows, to attain vast comprehensive mind without surpass, wherefore demons, evil demons and their retinue, together with heretical paths are all subdued. What are the twenty-two aroused matters?

Transcending precept, aroused to attain absorption,
Also aroused transcending wisdom gaining wisdom-practice,
Aroused transcending demonic transformation,
Also transcending great compassion heart,
Aroused transcending great compassion.

In summary:

Transcending emptiness, marks, vow, self, beings, lifespan,
Transcending and far from all view-grasping and dependent origination arising,
Transcending deluded mind, calm consideration, through enlightenment of the divine,
Transcending discernment of consciousness whether should or should not see,
Transcending the firm practice of great diamond.

Dragon King! These are the twenty-two dharmas of arousal for vast mind, enabling all demon forces and their relatives together with heretical wrong paths unable to obtain freedom, all subdued unable to resist.

Again, Dragon King! The vast mind thereby relies on two paths whereupon to attain vast comprehensive mind. What are the two? As already spoken: practicing correct conduct, roots of virtue, and contemplative conduct. These are the two paths making vast mind.

Again there are two matters making vast mind unable to be destroyed. What are the two? Toward sentient beings without different heart, toward calamities liberating with great compassionate heart. These are the two matters making vast mind unable to be destroyed.

Again, Dragon King! The vast comprehensive mind has two dharmas without surpassing. What are the two? The faction of birth and death and voice-hearers together with solitary enlighteners unable to surpass. What are the two? Grasping skillful means skillfully entering wisdom. These are two matters, two dharmas making vast mind.

Again there are two matters obstructing vast mind. What are the two? Conduct without doubt-intention staying at places not peaceful desiring worldly pleasure-joy. These are two matters obstructing vast mind.

Again there are two matters vast mind. What are the two? Not dwelling on the position of voice-hearers and solitary enlighteners, only contemplating the immeasurable superior virtues of the Great Vehicle. These are two matters attaining vast mind.

Again there are two matters damaging vast mind. What are the two? That is the heart often flattering and holding within flattery. These are the work damaging vast comprehensive mind.

Again there are two matters not damaging vast mind. What are the two? That is focusing on honest heart cultivation and straight conduct. Again there are two matters not damaging vast mind.

Again there are four matters obstructing vast mind. What are the four? That is always disturbing correct dharma, toward Bodhisattvas and great virtuous ones without respectful heart of reverence, never respecting, not knowing the work of demons. These are four matters making obstruction of vast mind.

Again there are four matters not obstructing vast mind. What are the four? That is protecting correct dharma, hearing with respectful holding, regarding Bodhisattvas like the World-Honored One, always knowing the work of demons. These are four matters not obstructing vast mind.

Again there are five matters leading to vast mind. What are the five? That is work without seeking, toward those in birth and death with outflow using virtue-conduct, abandoning all through great compassionate heart, hate and love not dual, for giving sacrificing body and life, wealth benefit wisdom-giving. These are five matters obtaining vast mind.

Again there are five matters progressing vast mind. What are the five? Modeling virtuous knowledge-friends; not fearing birth and death; will high far not obstructed; abandoning inappropriate timing; seeking Buddha-dharma wisdom. These are five matters developing vast mind.

Again there are five matters sustaining vast mind transcending voice-hearer and solitary enlightener mind-conception. What are the five? Transcending voice-hearer liberation, transcending solitary enlightener liberation, transcending ordinary people’s mind, transcending self-grasping, transcending karmic bondage of habit. These are five matters transcending dharmic practice.

Again there are five matters toward vast mind having joyful delight. What are the five? Joy transcending evil destinies, joy contemplating vast mind, joy perfecting enlightened wisdom, joy protecting precepts without fatigue, joy understanding practices. These are five joys of vast wisdom.

Again there are five matters arousing vast mind obtaining five powers assisting without sinking in birth and death. What are the five? Thereby patience-power without resentment; thereby virtue-power fully perfecting aspiration; thereby wisdom-power subduing self-nature autonomy; thereby wisdom-power diligent hearing-multitude; thereby fearlessness-power transcending karmic weakening tribulation. These are five matters yet to attain assisting power.

Again there are five matters making vast mind obtaining five purities. What are the five? Making conduct-practice pure, those fallen out through unpretentious roots without confusion thereby obtaining purity; accordingly every moment contemplating purity; practicing equality circumstance purity. Transforming dharmas to become pure. These are five matters of vast mind purity.

Again there are five matters obtaining vast illuminated mind. What are the five? That is clearly understanding desirelessness, clearly understanding own mind and others’ mind, clearly understanding five aggregates, clearly understanding wisdom-practice, eye-illumination without obstruction. These are five matters bringing about vast illuminated mind.

Again there are five matters making vast comprehensive mind. What are the five? That is five types, five roots, five branches, five twigs, five leaves, five flowers, five fruits. What are called five types? That is daily practice, will-practice, pure inner mind, equal contemplation of self and others, seeking practice-liberation, demonic transformation widely. These are five types.

What are called five roots? That is thereby great compassion not fatigued toward roots of virtue, teaching sentient beings causing them to escape the lesser vehicle, will-intention not falling to other paths. These are roots.

What are called five branches? That is understanding skillful means expedience, wisdom without limit, leading directing all beings protecting correct dharma, equal contemplation of joy and anger. These are five branches.

What are called five twigs? That is giving-perfection to completion, precept-perfection to completion, patience-perfection to completion, diligence-perfection to completion, meditation-perfection to completion. These are five twigs.

What are called five leaves? Delighting in hearing precepts, seeking emptiness-dwelling, always desiring to renounce home, mind following Buddha-species, traveling everywhere without obstruction. These are five leaves.

What are called five flowers? Obtaining perfect marks thereby containing full virtue, beautiful aspects complete thereby giving all completely possessing seven enlightenment treasures and mind unmixed, possessing discriminating wisdom brilliance because not concealing dharma. Body comprehensive retention through hearing not forgetting. These are five flowers.

What are called five fruits? Obtaining precept-fruit, obtaining liberation-fruit, obtaining solitary enlightener-fruit. Again obtaining the fruit of non-regression of Bodhisattvas, obtaining Buddha-dharma fruit. These are five fruits.

Dragon King! These are thirty-five matters making vast mind, the tree of Bodhisattva fruition flourishing fresh. If anyone practices like this, becoming Buddha is not difficult.

The Buddha spoke to the Dragon King:

“If there is a Bodhisattva wishing to hold this vast mind wisdom, planting the tree of profound subtlety, clearly understanding the essential practices, must diligently cultivate additionally. This treasure of universal wisdom. Likewise, Dragon King, I see all dharmic virtues without any that does not have the meaning of planting this treasure. Those arousing supreme correct enlightenment aspiration all rely on the essential points of this universal wisdom treasure. For example, Dragon King, selecting from seeds one knows the root, branches, twigs, leaves, flowers, fruits of the tree from dense growth. Likewise, Dragon King! If anyone is skilled in holding this universal wisdom mind seed, they will attain the thirty-seven supreme holy dharmas of all Buddhas and sages! Therefore, Dragon King! Wishing to enter universal wisdom must practice virtue; wishing to turn the dharma wheel must hold it, diligently practice, read, recite, with focused mind practice widely for all sentient beings proclaim and expound.

Thus, Dragon King! One should diligently undertake this dharmic gate: seventy-two thousand dragon kinds all aroused supreme correct enlightenment aspiration. The Dragon King’s crown prince with fourteen thousand divine maidens all obtained dharma-patience of adaptability; five thousand Bodhisattvas relying on virtue-roots of old all obtained dharma-patience.

When the Dragon King Anavatapta together with the Dragon Kings and relatives through divine power rose into empty space, suddenly clouds of incense appeared covering everywhere, incense fragrant united with sandalwood scent, dharma rain poured down on the Tathagata’s assembly; also created canopies, pavilions, jade rarities, covering all the kingdom of Rajagriha. Making all beings full of joy, in empty space singing praise of the Tathagata, possessing immeasurable wonderful goodness, holy virtue without limit, all standing above clouds and sky, all displaying bodies brilliantly glowing empty space. All in the assembly not one not seeing this.

– oOo –

CHAPTER 2: PURITY OF THE PATH

At that time, the Dragon King again respectfully addressed the Buddha:

“It is truly unprecedented! Yes, Venerable World-Honored One! If the Tathagata, out of compassion for all sentient beings, speaks about the worldly mind and the virtuous mind’s resonance with universal wisdom, furthermore, Venerable World-Honored One! The Tathagata, the Foremost One of non-beginning, the Perfectly Enlightened One, please expound upon the practices of the Bodhisattva who cultivate purity, wisdom, and virtue, thus achieving the path of purity, making the result untainted forever, neither negligent nor weary, never retreating, attaining the ten powers and four forms of fearlessness, becoming endowed with the dharmas of all Buddhas.”

Then the Venerable World-Honored One told Anavatpta the Dragon King:

“Excellent, Dragon King! Reflect carefully. I will speak about the pure path practices of the Great Bodhisattva.”

Anavatpta the Dragon King replied:

“Excellent, Venerable World-Honored One! We eagerly await your teaching. Please teach us.”

Then the World-Honored One told the Dragon King:

“The Bodhisattva practices a direct path that must be upheld. What are the eight? They are the path of the six perfections completed, the path of gratitude, the attainment of the five spiritual powers, the path of the four stations, the eightfold correct path, the path of equality with all sentient beings, the path of the three gates of liberation, and the path of entering dharma tolerance. Thus, Dragon King! These are the eight correct practices of the Bodhisattva.

What is meant by the Bodhisattva’s path of completion? The path of completion is when through giving one encourages the mind to expand greatly. Why is this? It is not that without encouraging giving the mind expands greatly. Through supporting the roots of virtue, one obtains the name of giving that is complete. Furthermore, the practice of precepts, patience, vigor, meditation, and wisdom also support this expanded mind, thus obtaining the name of wisdom that is complete. This is the Bodhisattva’s path of completion. The person who practices this path benefits all sentient beings. Why is this? Because the Bodhisattva expounds and demonstrates the path of completion. The Bodhisattva’s benefit encompasses all; they protect through the four kinds of compassion, expound dharma widely, and cause sentient beings to accept precepts and transformation. This is the path of the four kinds of compassion.

The path of spiritual powers is seeing all Buddha-lands, with the heavenly eye seeing all sentient beings having their conclusion. They also see all Buddhas, World-Honored Ones in the ten directions surrounded by disciples, seeing all in this manner. Within all Buddha-lands, using the heavenly eye, those achievements that need to be attained have been attained. Furthermore, using the heavenly ear, one hears the words of all Buddhas, and upon hearing, one upholds them. Among all sentient beings and all peoples, one understands thoroughly and knows completely, accordingly expounds dharma and knows past lives. One does not forget the merits created in past lives.

Furthermore, there is complete spiritual power to traverse all Buddha-lands of the Buddhas. Whoever needs spiritual power to be liberated, one immediately uses great spiritual power to liberate them. This is the path of resonance of spiritual powers.

Furthermore, what is meant by the four stations of practice?

These are following the Brahmanic teachings and cultivating in purity, understanding the various heavenly forms and aspirations, accordingly teaching and transforming them through loving-kindness, compassion, joy, and equanimity, using the dharma to establish them so that all sentient beings are liberated. This is called the path of the four stations of the Bodhisattva. With the eightfold correct path, all are accomplished. Hearers also arise from it, pratyekabuddhas rely upon it, and the Great Vehicle is also thus. This is called the direct path of eight branches of the sages.

What is meant by the path of maintaining a mind equal toward all sentient beings? This is doing it well or not doing it well? Doing this way is obtained, doing this way is not appropriate; this person has virtue, that person does not have blessings; that deed is very appropriate, this deed is not appropriate. The Bodhisattva practicing equality removes all these ideas. This is called the path of maintaining a mind equal toward all sentient beings.

What is meant by the Bodhisattva’s path of the three gates of liberation? Through attaining emptiness, one eliminates false views. Through attaining the signless, one eliminates conceptions of signs, whether appropriate or inappropriate. Through attaining the wishless, one eternally departs from the three realms. This is called the Bodhisattva’s path of the three gates of liberation.

What is meant by the path of obtaining dharma tolerance? This is where the Bodhisattva practices; the Bodhisattva awakens themselves, their actions accord with tolerance. They receive the prediction from all Buddhas, World-Honored Ones, and attain the unsurpassed righteous dharma.

This is called the Bodhisattva’s path of non-arising tolerance; the Bodhisattva attains these eight direct paths, broadly teaches and spreads, guides sentient beings without obstacle.

When the Buddha expounded the eightfold correct path, twenty-four thousand gods, dragons, and humans all obtained these eight correct practices.

Therefore, Dragon King! Through the Bodhisattva’s eight righteous paths, all gather in one place, for none can equal them. No one can compare with this Bodhisattva, nor can anyone be their equal, walking alone through the three realms through maintaining perfect stillness and concentrated mind, cultivating the practices of wisdom, thus they themselves will attain the fruit of the way, clearly realize all dharmas, yet know them to be originally non-existent. This is called the Tathagata. Dragon King! This is the eightfold correct path. Because the Bodhisattva acts for all sentient beings, establishing various discourses, speaking of essentials, equal in all directions, thus never speaking falsehood, speaking words never spoken before.

What is meant by purity regarding this path? This path’s fruit is uncorrupted, for it has no defilements. This path is untarnished and originally free from thought. This path is illuminated for wisdom shines brilliantly. This path is not mired, being originally pure. This path is ever without arising, for it has no cessation. This path is eternal and has no root, for it does not substantially exist. This path is without defilement, for the three realms are pure. This path is silent, for it transcends the conduct of ordinary beings. This path is not attainable, for there is no going. This path has no destination, for nothing comes from anywhere. This path is ever without abiding, for it transcends desires. This path has no place, transcending what all people see. This path is unsurpassable, for it transcends all demonic deeds. This path is vast and encompasses all, thus external paths cannot keep pace. This path eternally departs from attachment and appropriation, for of itself it is great. This path is formless, thus nothing can enter it. This path is very distant, thus vain imagination. This path is eternally far removed, transcending the conduct of ordinary beings. This path can lead to the attainment of the fruit because practitioners cultivate it. This path is functioning, thus diligent study is required. This path is very calm, dwelling in right views. This path is unobstructed, do not break precepts. This path is without hindrance, for it is equal correct practice. This path is uncorrupted, for the three poisons are pure. This path is pure, for it is completely unmired.

This is called the purity of the Bodhisattva’s path. If a Bodhisattva maintains this purity regarding the path, diligently cultivates and practices, that one regarding dharma-nature has achieved purity, their own mind is pure, and they will transcend through pure dharma-nature, thus the nature is pure. Through the purity of the nature, thus countless natures are pure. Through countless natures being pure, thus the three realms are pure. Through the three realms being pure, thus the nature of the eye-faculty is pure. Through the eye-faculty being pure, thus the nature of the ear-faculty is pure, the nose-faculty is pure, the tongue-faculty is pure, the body-faculty is pure, and the mind-faculty is pure. Through the mind-faculty being pure, thus mindlessness is pure, through mindlessness being pure thus all dharmas’ natures are pure. Through achieving purity, thus all dharmas are completely pure like empty space. Through emptiness being pure, thus sentient beings are pure. Through all being pure, thus seeing no duality immediately, also not grasping at duality. Through the purity of non-duality, thus the path is pure. Therefore it is said the path is pure.

That one has no conceptions, nor conceives of the path. All conceptions are pure like Nirvana. For that one completely, there is nothing called thoughtlessness, thus no object of thought, no one conceiving of the path, nor any consciousness of thought. The dharma of this path is completely without the functioning of mind-consciousness, thus it is said the path is pure.

When expounding this dharma-path of purity, twenty thousand gods and humans all obtained dharma tolerance.

Then Anavatpta again respectfully addressed the Buddha:

“Venerable World-Honored One! How should the Great Bodhisattva practicing this purity be directed toward the way?”

The Sage replied:

“Thus, Dragon King! The Great Bodhisattva desiring to practice this purity must understand pure conduct and cause the body, speech, and mind to be pure.

What is meant by body purity? One’s own body is empty, thus understanding other bodies are also empty. One’s own body is quiet, thus understanding other bodies are also liberated. The body is lazy and arrogant; knowing other bodies are also lazy. The body is like a shadow; knowing other bodies are also like a shadow. This is called the Bodhisattva’s path of purity.

Furthermore, what is meant by body purity? Body action is non-arising. This means that through contemplating birth and death, one sees non-arising. Though non-arising, one accords with birth and death. Thus one understands the body and also understands body action. What is meant by body action? It is the dharma of past comings and goings, the dharma of future arrivals, the dharma of seeing in images, the dharma completely without limits, that which is limitless is called body action.

Furthermore, the dharma of the body arises through causes and conditions. Those causes and conditions are empty, formless, and completely without thought.

Thus, Dragon King, through contemplating this dharma, purity of body is called.

Furthermore, if the Tathagata’s body is without outflows, does not fall into the three realms. Contemplating the body without outflows as intrinsically non-existent. Through the body without outflows, not falling into the three realms. The body without outflows can enter birth and death, the edge of the non-outflow not weary, abandoning without retreating. Through the body without outflows manifesting the colored body. Having manifested thus, neither conceiving that the dharma originally destroyed the body. Pure like the body of the Tathagata, thus the body of sentient beings is pure, one’s own body is also pure, like original non-existence. This is called what the Bodhisattva’s practice must be pure about.

What is meant by the purity of speech? This is that the speech of all virtuous and foolish ones is pure. Why is this? Through having equal characteristics. Ordinary people are weak, attached to sound. If believing it truly sad, joyful, formless, liking confusion, contemplating sentient beings, completely without lust, anger, delusion. Why is this so? For using letters to speak, sounds emitted are all pure. Without lust, corruption, foolishness, nor attached. Thus all sounds are pure, using words to speak.

What is meant by speaking? Is it through desire, corruption, foolishness that one speaks? Through defilements that one speaks? The speaker is not attached, not attached to eyes, ears, nose, mouth, body, mind. Speaking of wind and objects, wind moves producing sound. Causes and conditions unite and there is sound. Speech is like an echo; the speech of the virtuous and foolish are like echoes. What can be spoken is not within, nor without, nor in between, dwelling in conception and the action of the person who emits speech along with that thought, nowhere to abide, no thought. Thus, Dragon King! The speech of the Tathagata also with the sound of all sentient beings are all empty, not true, harming this dharma thus.

Dragon King replied:

“Venerable World-Honored One! Is the speech of the Tathagata not truly empty?”

The Buddha replied:

“Dragon King! The Tathagata knows the profound truth. Why? Because the Tathagata is the truth, understanding all dharmas neither true nor real.

Furthermore, Dragon King! The words of the Tathagata when spoken follow texts and sounds, to respond to all sounds of the world. Thus sentient beings also turn the dharma wheel, yet do not know the meaning of the dharma. Because to respond there is action, accordingly toward the cessation of all suffering, thus understanding clearly all dharmas. Understanding thus, the sound of sentient beings is without abiding place, yet at afflictions always enjoys stillness, manifesting speech attached to what is not attached, sound becomes words, discusses dialogue. If a person follows the dharma without error. This is called the speech of the Bodhisattva’s purity.

What is meant by the Bodhisattva’s mind purity? This is the Bodhisattva’s mind root cannot become defiled. Why is this? For the mind root is originally pure. Thus speaking mind-desire defiles, harshly distant, the Bodhisattva toward that mind has no attachment, understanding clearly that mind is originally self-pure.

Furthermore, mind action does not select the root of virtue, the root of virtue understands clearly the original mind, using this mind action cherishing sentient beings, knowing clearly it is empty, without self, without cause, the root of virtue of mind, helping contemplate upon the way, knowing that way is equal. One who contemplates thus is called mind pure. Through this mind purity together with deeds of lust, defilement, foolishness equally, yet eternally also acknowledges the defilement of lust, anger, foolishness, along with action without attachment to the defilements.

This is called the three purities of the Bodhisattva’s body.

When the Buddha expounded this dharma-path of purity, thirty thousand Bodhisattvas obtained the benefit of fortunate birth.

– oOo –

CHAPTER 3: THE PATH OF NON-PRACTICE

Furthermore, Dragon King! That Bodhisattva through this pure mind born in the desire realm, yet dwelling in the form realm, together staying with the heavenly beings, among the Brahmic heavens, peacefully beautiful, dwelling there, either moving or still, no one surpasses.

Furthermore, that Bodhisattva can subdue the heavenly beings, using skillful means for liberation, or born in the form realm, dwelling in the desire realm, manifesting with family, surrounded by sentient beings whether sitting or standing, that one is not together with sentient beings in arrogance, laziness, nor self-deprecation. That one through this purifies the meditations, right livelihood, completely using meditation in the body itself, not following external meditation. Why is this? Because the Bodhisattva uses skillful means and resourcefulness, thus the mind is pure.

Dragon King! If the Bodhisattva understands and knows the practices of purity, must cultivate purity, then practice the way. Thus, Dragon King! The Bodhisattva does not practice to seek the way of practice. Through not practicing, non-practice, using practice conception of the way, also not practice, toward the cultivation of practice to seek the way, also not seeking practice, understanding clearly the way of practice, not arising from practice seeking, desiring to practice to make the way of practice, also not seeking practice to make the way of practice. Not practicing, non-practice making the way of practice, not practicing, clinging or abandoning the ground, practicing the way of practice. Without self, being, recipient, and recipient giver, without body because impermanent, without body because nature of suffering, without body because without self, without body because like dream, illusion, wild horse, like shadow, echo, also without body because empty, formless, wishless, without body because dharma desires, body practicing the way. In summary, body-mind all sentient beings, also not arising from twelve causes and conditions, reaching dharma without desire, aging and death, without number uncountable, the way of non-duality practice, untainted, untainted, undefiled, undefiled, unbroken, unbroken, practice matters non-duality, to seek the way of practice.

Furthermore, all dharmas, the practice of non-practice is the way of non-practice. This is called the practice of the way of practice, non-practice. Like empty space does not practice nor non-practice. Must practice thus, called the way of non-practice, formless, wishless. That one does not create, nor is non-practice. Must practice thus, not random, not by chance, all dharmas without abiding. Diligently practicing thus is alone correct practice.

Immediately the Buddha, World-Honored One, expounded the practice of purity which is the Dharma-path of Practice of Non-attachment, thirty-two thousand gods and worldly humans all obtained dharma tolerance and joy, free from suffering birth. Fifty thousand gods and humans from ancient times without initiating the Bodhisattva mind now all initiate the unsurpassed righteous enlightenment. Seventy thousand Bodhisattvas obtained dharma tolerance.

Then all in the assembly said together:

“Venerable World-Honored One! If there are persons of male or female nature who have heard this dharma of the way of purity and the non-attachment of non-practice, if upon hearing their mind is not terrified, not defeated, they will all receive the Tathagata’s unsurpassed righteous truth and will turn the dharma wheel that the Buddhas have turned.

Furthermore, Venerable World-Honored One! Those Bodhisattvas all obtain the unsurpassed righteous truth, for immeasurable people, explaining this dharma, also will sit upon the lion throne, in heavenly and human realms, roaring greatly like the Tathagata has done now, subduing demons and external paths, showing the victory banner of dharma, lighting the lamp of dharma, the dharma thunders like thunder, or rains the dharma.

Then the Venerable World-Honored One seeing all sentient beings, dragons, gods, humans and non-humans and the four assemblies hearing such profound dharma, none without joy. Therefore the Tathagata for Anavatpta elaborated and explained this meaning thus spoke verses:

“The way is not practiced yet obtained
And no conception of practice arises
Practicing the way thus gains strength
Far removing conception of practice

Not seeking practice of the way
Removing all other conceptions
The way originally non-practice
Pure like the full moon

If one conceives of practice
Neither place nor practice
Already surpassing non-practice place
Obtaining the supreme way

The way is non-ego conception
Also no non-practice
The way originally non-dual
Peaceful happiness and supreme

Lifespan similarly thus
Without cause and discourse
This way also no cause
No lifespan, also without abiding

Those practicing following the way
Wishing to dwell in emptiness
They distance themselves from the path of sages
For not correctly practicing the way

The way also not empty
For removing attached practice
Like a single characteristic root
Originally empty, no empty emptiness

The way is not conceiving arising
Also no conceiving cessation
Not conceiving arising also no cessation
This newly is practicing the way

My voice like illusion
Understanding conception so
Holding characteristic practice
Where does the way arise?

The way transcends arising
It has no practicing body
Also no ceasing body action
Newly obtaining practice wisdom

The house of the root-faculty
Originally no elaboration
It has no seeking
Nothing not attained

One truly practicing this way
Should like ultimate stillness
Like knowing originally empty
This is the correct way of practice

All dharmas originally empty
Awakening like illusion
Understanding practicing thus
Only then is correct way practice

If one not reaching the way
Deeds as if without abiding
Cannot cut off deeds
Buddha dharma not through way

If like already practicing the way
Together with non-practice
Already thus elaborated
Through dwelling in original mind

Other ways have limits
Place relying on small vehicle
This is the unsurpassed way
Source arising great vehicle

Who arises this way
Already obtained non-abiding
This clearly virtue excellence
Can accord with way practice

The way righteous not dangerous
Directly level and calm
Must personally practice this way
Eternally departing from false ways

If thus, Dragon King
Yourself within your own palace
Unmoving at that place
Raining throughout the seas

The great disciple similarly thus
Practicing the way as done
The dharma body unmoving
Yet filling the sea of wisdom

Also like, Dragon King
Upon the great vehicle
Using rain to water all
While the body not adhering

The Buddha’s Bodhisattva also thus
Truly practicing this practice
Raining dharma throughout beings
Within not attached

Also thus, Anavatpta
Dragon King! Great divine transformation
The virtue of the way so great
Moving throughout the ten directions

Sentient beings of false views
Relying on attached views
Those dwelling in this way
Accordingly following non-action

Already spoken of this way
The fruit of the Bodhisattva great
Subduing demon armies
Together with false external paths

Attaining the way like true suchness
As the way without moving
Transcending all worldly dharmas
Also like the lotus flower

The mind way not foolish
The action of moving
Countless sentient beings
Teaching liberation to the way

For always in this way
Until obtaining five powers
The spiritual powers of transformation
For beings expounding dharma broadly

All matters all pure
Body mouth together with mind
Thus seeking the sage path
Human nature cannot know

The practice of patience is non-attachment
Whoever practices will reach the goal
Will reach the place of the Tathagata
Directing all sentient beings

Birth and death completed
That place is the Tathagata
The mark thus reached there
Truly no place arrived

The place sentient beings arrive
Must remember the supreme place
Study the Buddha’s supreme way
Playing among dharma illusions

This is practicing the way
Already practiced rightly like the way
The appearance of all virtue marks
Praised by the Buddhas

That virtue never exhausted
Completely never ending
Those practicing the way thus
Not practicing also not abiding

That place no evil demons
Completely without attachment
Whoever follows this way
Not arising also not ceasing

Already obtained the will of practice
Holding the great eloquence resources
Wisdom, patience and precepts
Ever increasing like the sea

Body, mouth, defilement no longer
Mind clean then pure
Defilement eliminated without trace
Those practicing following that way

Obtaining wisdom attainment
Where truly practicing profound mystery
Wisdom unmoving not arising
Holding practice this is the way

The supreme perfectly enlightened ones
Past and future
Present also similarly
The highest way relies

Already departed from disasters
Met many calamities
Forever as Buddha’s disciple
Whoever heard this dharma

Excellent! All sentient beings
Hearing this dharma most excellent
Should arhat bow to the Tathagata
Those preferring this sutra

If understanding this sutra
Perhaps cutting off attachments
Virtue fully possessing marks
Becoming the appearance of the three realms.”

– oOo –

CHAPTER 4: REQUESTING THE TATHAGATA

Then Anavatpta bowing before the World-Honored One, kneeling and joining palms respectfully addressed the Buddha:

“Compassionately requesting the Heavenly Lord to descend with divine power to Anavatpta’s realm at the great lake Anavatapta, beneath the Snowy Mountains for three months so we might make offerings to the Sage together with the Bodhisattvas and demonstrate spiritual powers to the disciples of the Lord, hoping the Buddha would compassionately accept our request for invitation.

Why is this?

For the offerings of us to be directed toward the supreme genuine enlightenment, could they accord with the protocols of the Tathagata? Respectfully hoping to hear the teaching of the perfectly pure great transformation. We would use this dharma to make offerings. We think upon hearing such dharma patterns as this, allowing the mind to ever delight. Would this be serving the Three Jewels?

Then the Venerable World-Honored One did not accept the request.

The Dragon King again requested for two months, but the Tathagata still did not accept. The Dragon King requested again for one month, and the World-Honored One silently accepted the words.

Then the Dragon King with retinue saw that the World-Honored One accepted, was extremely joyful and pleased, immediately developed virtuous mind, circled around the Buddha three times, produced clouds and thunder-lightning, rain fell throughout the earth, and suddenly within moments they all flew back to their own palace.

When Anavatpta arrived and sat in the main palace, immediately called five hundred princes. The names of these princes were: Good Speech, Good Gift, Good Mind, Good Light, Ability to Destroy, Silent Thought, Inspiring Movement, Great Might, Sweet Might, Sweet Power, Sweet Virtue, Universal Praise, Mighty Courage, Holding Secrets, Eye Strength, Action Appearance…

These five hundred princes in ancient times had already planted the roots of the unsurpassed righteous truth. The Dragon King told them:

“Now you sons, I have invited the Tathagata, the Foremost One of non-beginning, the Perfectly Enlightened One and the Bodhisattva assembly, and the disciples of the Lord for half a month. The Venerable World-Honored One, the Perfectly Enlightened One, extending great compassionate care, has accepted our invitation with expansive heart. Thus you should be of one mind, together diligently, wholeheartedly respectful toward the Venerable World-Honored One, the Tathagata of supreme truth, diligently remembering impermanence, each must be perfectly still, humble, and respectful, waiting here for the Tathagata, you must abandon the mind and desire of lust and the pleasure of desires of the dragon-kind, remove greed, anger, harm, depart from desire, form, sound, fragrance, taste, and smooth objects.

Why is this?

For the Venerable World-Honored One through desirelessness obtained peace, beauty, compassion, refinement, clear consideration, accordance with control, perfect stillness, manifestation of complete virtue, having attendants surrounded, immeasurable appearance, all through the genuine precepts of the Buddhas. Thus you during this half month must not enter the palace, must abandon conceptions of lust, defilement, and foolishness.

Furthermore, when the Tathagata proclaims the genuine dharma, there will certainly be Bodhisattvas with spiritual powers, Indra, Brahma, and heavenly lords maintaining the world of purity in other directions all coming together to attend the assembly.

You must diligently remember and gather the virtuous deities, serious and brilliant, do not be lazy, allowing the assembly to see you and rejoice and jump. This newly is genuinely making offerings to the Tathagata.

When Anavatpta had finished giving orders, for the Tathagata, in the lake of Anavatapta beneath the Snowy Mountains, transformed a pure lapis lazuli throne, extremely perfect, eight hundred yojanas high and wide, very special and marvelous, surrounded with beauty, placed eighty-four thousand miscellaneous treasures and jeweled trees interspersed, adorned with precious objects, having beautiful light, hundred colors subtle and glorious, displaying fragrance, among the trees transformed eighty-four thousand seven-jeweled houses, all jeweled treasures shining beautifully, nothing can compare, placed ten thousand crossroads, embroidered curtains, strung with jeweled strings of pearls beautifully rare descending. Upon the palace halls were lion thrones totaling eighty-four thousand, all great and spacious, spread upon the seats were silk blankets of all colors, supremely beautiful and priceless. Placed crossroads interspersed with treasures. Upon the halls were two thousand dragon ladies with marvelous forms and beauty beyond measure, fine-featured beautiful faces like flowers, mouths breathing fragrant smell, hands holding miscellaneous flowers, fragrant powders, fragrant oils, playing various musical instruments, singing praises of the Buddha’s virtue, making all the assembly joyful. In empty space, transformed jeweled parasols covering thousands of yojanas. The jeweled pearls within the parasols had countless colors, precious silk pennants hung beautifully, among the silk pennants hung spiritual treasures, harmonious winds, gentle music.

When the Dragon King had prepared food of hundred flavors, all prepared completely, spiritual transformations finished, together with retinue in respectful palms, facing the Buddha, kneeling from afar respectfully addressed the Venerable World-Honored One, with the mind of respectful invitation, using verses of praise:

“Wisdom treasury, great wisdom accumulated virtue
Wisdom attains, not attached, skillfully explaining beings
Great wisdom spreads everywhere without hindrance
Supreme wisdom great strength descending divine light

Wisdom clear mind action pointing to great humanity
If contemplating all sentient being types in ten directions
Divine lord supreme accepting the disciple’s invitation
Remembering thought, compassionate, correctly arriving in time

Sufficient knowledge not greedy, living simply
Good fortune, compassionate, considering the sage teacher
Conduct virtuous, believing truth, knowing being’s intent
Time has arrived requesting you to come

The virtue like a king in conduct
Not requesting through remembrance throughout
Man of virtue, purely like empty space
The disciple prepared, awaiting the lord

Divine presence ten directions, rescuing beings
Buddha affairs eighteen all together
Liberating beings leading, compassionate conduct
Requesting the lord among all beings, time has arrived

Marvelous form, correct and upright, beautiful appearance
Jeweled treasures, flowers hundred colors
The mind of the lord joyful, wisdom gift dharma
Great humanity teacher, requesting to know the time

Brahmic sound pure like thunder
Phoenix and phoenix rejoicing in lion steps
Complete marvelous sound all enjoy
All people hoping to see

Three thousand dharma realms nothing compares
No one knows the Tathagata’s mind
The Sage sees clearly being’s conduct
Work cultivation always correct time teaches

Knowing when to universally liberate, the lord transforms
Clearly knowing beings have sage predestination
Examining clearly conduct with bright eyes
Divine might fully covering wishing to illuminate

All beings greatly thirst and yearn
Ten powers, strength, might, not arrogant
Great human heroic power so
Sacred nature compassionate more than that

Respect, complete supreme virtue
Even rescuing boundless beings
Teacher friend without match together rescuing beings
Mind of compassion teaching endless dragons

In the world, divine power widely rescuing beings
Knowing all conduct accordingly as desired
Opening paths pointing to the Heavenly Lord
Spiritual powers lightly requesting to arrive attend.”

Then the Venerable World-Honored One knowing Anavatpta’s invitation, as the time had arrived, immediately told the monks to don robes and carry bowls to go to the assembly.

Dragon King Anavatapta kneeling from afar respectfully said:

“The lords have accepted the disciple’s offering half month, thus now requesting all honored ones to come.

Then eighty-four thousand Bodhisattvas, all great lords with spiritual powers, with virtue complete and full, two thousand disciples also of supreme spiritual power, accompanied, surrounded the Venerable World-Honored One and went.

The Tathagata, the supreme truth from Mount Meru, suddenly flew into empty space, using divine power and went like the appearance of the lord, the body emanating countless hundred lord-like lights, illuminating throughout the three thousand great thousand world realms, wherever shining brightly.

The heavenly beings of the desire realm and form realm all saw the Venerable World-Honored One emanating countless lights, flying into empty space and telling each other:

“The divine lord going to the Dragon King Anavatapta’s realm, about to transform through dharma teaching, expounding profound and complete dharma. Thus there must be great assembly surrounding.

During that half month, many celestial beings, numbering hundreds of thousands, saw the Venerable World-Honored One and heard the dharma teaching. They also saw the transformation and adornment created by the Dragon King Anavatapta, thus causing the Venerable World-Honored One to travel and transform.

Then the heavenly princes each aroused the mind of making offerings to the Tathagata, or wished to scatter flowers, or rain fragrant incense, or play the music of heaven praising the Buddha, or holding silk parasols flying like the Tathagata. Thus the Venerable World-Honored One shining brilliantly, more than the sun, moon, stars, pure color, and the light of the heavenly beings, the divine might of the sage Buddha shining immeasurably, roots, meditations perfectly still, transforming through Anavatpta’s courtyard and Indra, Brahma, Four Heavenly Kings all kinds of divine transformations, reverence, and service following after the Tathagata.

Then the Sage arrived beneath the Snowy Mountains, standing to the right, immediately told the elder Maha Maudgalyayana:

“You go to the palace where the Dragon King Anavatapta resides, say that the Tathagata has arrived, correctly at the time inviting you to enter. Then the elder Maha Maudgalyayana obeyed the sacred instruction, suddenly flying into the great lake Anavatapta appearing in empty space, the earth of seven kinds of appearance, transformed the body like the king Jin Si-Diao, standing upon the Dragon King Anavatpta’s palace immediately told the Dragon King: the Tathagata has arrived.

All dragon assemblies and ladies… none without amazement and terror, the hair on the body standing up, fleeing in four directions, telling each other:

“This lake since ancient times has not had the golden-winged bird, thus from where has this bird come?

Then Anavatpta told the people in the palace, princes, retinue, comforting them:

“All of you calm your mind, Anavatpta, do not fear do not be afraid, that is the elder Maha Maudgalyayana obeying the Tathagata’s words manifesting spiritual transformation. The elder Maudgalyayana having finished speaking returned to the Venerable World-Honored One.

Then Anavatpta together with his people, sons, divine beings, ladies, all people great and small in the palace all surrounding together, they all offered beautiful flowers and fragrant powder and all kinds of fragrant oil, pennants, parasols, silk cords, various musical instruments, rhythmic coordination, going to welcome the perfectly enlightened one.

Then the Venerable World-Honored One with Bodhisattvas and disciples, gods, dragons, honored deities surrounding, went to the palace of Anavatapta, where high spacious thrones had been placed. The Tathagata arrived and sat into the high and spacious lion throne. Following were the Bodhisattvas, then the disciples all sat in proper positions.

Then the Dragon King seeing the Venerable World-Honored One and the Bodhisattvas, all assembled disciples sitting properly, within was extremely joyful and pleased, immediately with all in the palace from their own hands served delicious and superior food to the world, inviting and offering hundred types of heavenly flavored delicacies with fragrance, using these to offer the Buddha, disciples and all the assemblies, allowing all to be satisfied.

When the Venerable World-Honored One, Bodhisattva and disciples had received the precept meal, immediately washed the bowls, all tasks completed, then Anavatpta respectfully asked the Tathagata to expound dharma.

Then the Venerable World-Honored One after the noon hour arose from meditation, sat upright and expounded dharma. The assembled audience attending nearly filled empty space, standing without gaps, gods, dragons, demons and humans and non-humans, surrounding the Venerable World-Honored One the supreme perfectly enlightened one. All in the assembly were joyful.

– oOo –

CHAPTER 5: THE PRACTICE OF DESIRELESSNESS

Then the Dragon King with joyful expression came forward kneeling again and respectfully addressed the Buddha:

“Respectfully requesting the Venerable World-Honored One to expound dharma for this assembly to hear, so that all might escape from birth and death, eternally abandon the suffering from grasping at the marks of the five aggregates, worldly conduct, delusion and defilement, so that we forever have no triple poison binding our minds and all the dragon kinds abandon false wickedness hidden in darkness and heart, attain supreme goodness, so that all are joyful, cultivate the bodhisattva practices profoundly, after the Tathagata remains in the world or already passed into final nirvana, allow us to remain in our country guarding the genuine dharma.

Then the Venerable World-Honored One praised the Dragon King:

“Excellent! Excellent! This Anavatpta! Listen carefully to the meaning, diligently remember and think, so you might proclaim teach all people. I will speak causing this assembly many people to escape from karmic suffering, extract the root of conceptions, doubts in the mind, causing them to understand universal wisdom to escape from the three realms.

Then the Dragon King said:

“Excellent! Venerable World-Honored One! Hoping you will expound the dharma, we respectfully receive your teaching.

Then the Venerable World-Honored One told the Dragon King:

“There is one dharma practice of the Bodhisattva that should be practiced thus sky and humans extremely respect it. What is that dharma? That is cultivating profoundly to practice desirelessness.

What is meant by cultivating the dharma profoundly to practice desirelessness?

Thus, Dragon King, the Bodhisattva accordingly resting in causes and conditions, not departing from the boundary of two views, one who knows existence and non-existence, seeing all dharmas, grasping to causes and conditions, not seeing dharma without causes and conditions, that one thinks: dharmas rely on causes and conditions, for not relying on conditions, thus not relying on demons. Those relying on conditions, that one does not say ‘I’ nor does not say ‘Me’.

Furthermore, dharma relying on conditions thus has no ‘I’ and ‘mine’, what relies on conditions has no master, nor grasping the master. Whoever accordingly understands causes and conditions arising, soon obtains the conception of four reliances.

What is meant by the four?

These are relying on meaning beyond ultimate, not further relying on words, relying on wisdom conduct, relying on consciousness conception, when the sutra accords with meaning, not relying on worldly causes and conditions, relying consciousness on dharma not relying on persons.

What is meant by meaning? What is wisdom? What is according with meaning? What is conceiving dharma?

Meaning is the meaning of emptiness, not accepting false marks is the meaning of formlessness, not grasping into consciousness conception is the meaning of wishlessness, not grasping into three realms is the meaning of countless. Not grasping into dharma numbers.

Furthermore meaning, regarding dharma, dharma and non-dharma originally have no duality, sound is non-attainment, conception is non-conception, with dharma place then no abiding. For non-cause thus lifespan, sound language without possession.

Furthermore, it is meaning, dharma meaning is the meaning of desirelessness.

What is meant by the Bodhisattva practices dharma meaning?

That is meaning without color of the eye, sound of the ear, fragrance of the nose, taste of the tongue, touch of the body, dharmas of the mind. Not arising color meaning, not decreasing color meaning, not for the meaning of sensation, conception, action, consciousness, also not meaning action consciousness arising and ceasing, also not meaning desiring form without form, also not meaning desiring regarding form and formlessness arising and ceasing, also not meaning self, also not meaning self view, entering view, not meaning entering, also not meaning grasping into cause view entering, also not grasping the meaning of having Buddha body, also not meaning grasping into the words of dharma. Not counting numbers truly grasping the meaning, also not meaning grasping giving, precepts, patience, vigor, meditation, wisdom, understanding the meaning entering all dharmas. This is called the Bodhisattva practicing dharma meaning, through accordingly following this meaning not retreating transformation. This is called meaning.

What is meant by wisdom?

That is: suffering not arising wisdom, accumulation not conceiving wisdom, exhaustion of all wisdom, way not reaching wisdom, in the dharmas of illusion aggregates, all nature dharmas without destroying wisdom. Toward all conditions without holding is wisdom, understanding entering all dharmas, clearly knowing beings with roots full of wisdom complete, will thought not forgetting, with all rightness, not rightness without conception, with all cutting rightness as virtuous and non-virtuous, with all spiritual powers, body-mind emanating wisdom.

Furthermore, with all roots clearly knowing wisdom heavy, light, toward all intent, knowing all dharmas wisdom, but toward all powers already controlling wisdom, but toward all powers already controlling wisdom. The way is without number toward wisdom cessation quiet, contemplating wisdom discriminating dharmas arising all not arising wisdom, to cessation reaching wisdom, dwelling in middle no abiding wisdom, with body like wisdom.

Speaking through wisdom enjoying, the mind wisdom dharma illusion. This is the Bodhisattva clearly knowing wisdom intelligence.

Furthermore, what is called accordingly the sutra meaning?

Through causes and conditions this dharma arises, thus the practice ceasing foolishness, ceasing old age and death, without self. But toward non-self, cause and lifespan, understanding clearly regarding matters. If the Tathagata has self all are not genuine dharma. Yet toward three gates of liberation, equal toward three times, seeking three non-preceded. This means all dharmas seeing them completely non-arising. Clearly knowing, the person understanding attaining cessation leaving all emotion worldly.

The Bodhisattva attaining ultimate wisdom regarding all intent-conceptions has no doubt, receiving obtaining this practice called accordingly following meaning.

What is meant by like dharma?

If all Tathagatas appear or not appear the dharma body always abides. Thus called Tathagata. Like suchness originally not, yet not increasing decreasing, non-dual, without duality, supreme dharma nature called like dharma. Not destroying action retribution, not practicing dharma retribution called like dharma.

All great vehicle through the six perfections becoming boundless. Causes and conditions single awakening through causes and conditions liberation. Hearers through sound liberation. Thus called like dharma. Giving obtains great fortune, keeping precepts obtains heavenly birth, hearing much obtains much wisdom, meditation conception obtains liberation. Thus called like dharma.

For not practicing those dharmas thus there is birth and death, practicing purely skilled thus obtaining non-action. This is like dharma.

The foolish use strength of desire, the wise use strength of wisdom. Thus called like dharma.

All dharmas indeed rely on dharma nature. Thus Dragon King! All rely on causes and conditions arising. Thus must have the intention regarding the four reliance places.

For relying on causes and conditions, thus not separating discrimination of existence non-existence. Thus called one who sees causes and conditions arising is one who sees all dharmas, who sees dharma, that one sees the Tathagata.

What is meant by causes and conditions?

Dragon King! Equal arising, non-arising regarding dharma and non-dharma. Equal without attachment, furthermore the Tathagata also not grasping into dharma causes and conditions arising, also not arising, dharmas unobtainable. The person knowing that dharma thus called Tathagata.

With causes and conditions arising, using wisdom eye seeing clearly obtained, wisdom eye seeing clearly thus seeing all dharmas. The person seeing all dharmas, that is the Tathagata. Thus called whoever sees causes and conditions arising sees dharma, whoever sees dharma sees the Tathagata.

Furthermore, the Tathagata through dharma seeing dharma.

Thus Dragon King! If using this dharma practicing this accordingly to liberate that one thus called the Bodhisattva of non-desire practice.

Dragon King! Furthermore, the Bodhisattva non-desire not acting according to the customs of desire, enjoys virtuous sages, abandoning what is not virtuous and saintly, diligent, preferring entering the stream of virtuous sages, broadly developing wisdom, for dharma practices achievement, cultivating hearing much, will thought not forgetting, not abandoning precepts body, wisdom body not examining, meditation body not moving, toward wisdom body obtaining dharma constancy, liberation wisdom seeing body steadfast difficult transforming. Through this liberation wisdom seeing thus.

Dragon King! Furthermore, the Bodhisattva non-desire obtaining countless genuine dharma liberation meanings of the Buddha, also complete with countless essential meanings of the Buddhas, also obtaining the eloquent resources of the Buddhas, obtaining the countless spiritual powers of the Buddhas. Through this bringing countless skillful understandings of the Buddhas into all beings endless practices, transcending countless Buddha-lands of Buddhas, through this clearly seeing countless hundred thousand Tathagatas, hearing countless dharmas, obtaining countless meanings, attaining countless wisdom, understanding countless practices, liberating countless beings.

Thus Dragon King! The Bodhisattva non-desire always should be pure eliminating all defilements, merit boundless, free without attachment toward the three realms. Why is this? For that non-desire arises from the mind. There are three things arising from the mind. What are the three? These are from mind desire arising, from mind love arising, from mind arising initiation.

Again there are three kinds of arising: contemplating within arising initiation. Again contemplating the arising. Again contemplating the action, contemplating mind without place.

Again there are three arising: cessation still dedicated, understanding clearly upon contemplating like dharma accordingly practicing.

Again there are three arising: virtue complete with cause adjustment, using for still purity, from practice dedicated arising.

Again there are three matters: from the conduct upright not having deception, humaneness adjustment patience.

Again there are three matters: not deep in doubts, accordingly following virtue, not coarse rash, sufficiently enough living simply.

Again there are three matters: from non-arising, again from formlessness, also from non-wishfulness.

Again there are three matters: from mind arising all dharmas impermanent, from mind arising all dharmas are suffering also due to mind arising.

Again there are three matters from mind arising: all dharmas impermanent, all dharmas without self, cessation complete non-action, all arising from mind.

Thus Dragon King! The Bodhisattva equal cessation also due to mind arising. This is those not abandoning universal wisdom mind, practicing equality with all. For mind of great compassion thus not abandoning beings, for mind of great compassion thus not weary of birth and death. For mind of great joy thus equal departing from joy anger. For mind of great equanimity thus having wisdom gift without desiring return, for the precepts learning practices virtue meanings complete, thus inwardly avoiding the faults of self, not speaking faults behind others. Or patient to the non-virtuous conduct of beings. Desiring to cause others steadfast like diamond, practicing virtuous dharmas as the root of all virtue, not sparing body and life, obtaining all meditation right livelihood, mind not weary, not for right livelihood having arising produced, showing wisdom, using skillful means accordingly beings, using genuine wisdom liberating those wishing to attain the Hearer vehicle and Single-awakened vehicle consciousness and beings then remember clearly Buddha dharma, seeking all Buddha dharmas. For knowing how to bear suffering thus broadly expounding dharma, toward those with benefits and dignity removing care and respect and commonly rejecting, sufficient will not weary toward the marks of virtue excellence, complete wisdom study broadly. For studying cultivating with virtuous friends thus meeting good teachers, for respecting thus obtaining the practice of respectful service, for subduing mind self-mastery thus controlling the self-mastery. For will practice complete thus will practice complete. For without deception thus departing from deception. For speaking doing accordance thus not despising. For cultivating belief thus speaking truthful words. For departing deception matters thus eliminating false speech, for rising mind genuine faith thus the mind genuine faith.

Thus Dragon King! If there is any Bodhisattva generating this mind, this is called non-desire.

Again Dragon King! The Bodhisattva non-desire is what cannot be limited by self convenience, why? For the Bodhisattva that one corresponds to non-limits, also not making dharma limited.

What is called limited dharma?

Desire, lust, defilement, foolishness are limited dharmas. The Bodhisattva toward those without attachment. Thus called the Bodhisattva is unlimited. The Hearer vehicle and Single-awakened vehicle both are limited. The Bodhisattva dwelling in universal wisdom mind, thus demons completely cannot limit convenience.

Thus Dragon King! There are two demon matters, the Bodhisattva must clearly know and must depart.

What is meant by the two matters?

These are toward teachers and friends without respect mind while being arrogant, lofty, despising people. These are two matters.

Again there are two demon matters: abandoning the six perfections three ways of the Bodhisattva, mind turns back to preferring the matters of the Hearer and Single-awakened.

Again there are two matters. What is called two? These are without wisdom wishing to practice skillful means together with sentient beings false view, preferring to stay near.

Again there are two matters: hearing little, wisdom lacking while thinking having attained wisdom. Although understanding broadly yet being self-arrogant.

Again there are two matters: virtue little while hoping for respect. Or practicing virtue yet liking the smaller vehicle.

Again there are two matters: not protecting genuine dharma, not liberating beings.

Again there are two matters: will not preferring to study accordingly the Bodhisattvas and gathering with those of bright wisdom understanding. Exclusively doing slandering Bodhisattvas of purity height, intentionally many times generating mind hindering, preventing dharma teacher again causing obstruction teaching of the teacher, again much deception.

Again there are two demon matters: abandoning the roots of virtue, mind having what without virtue.

Again there are two matters: although staying where Anavatpta leisure yet always imagining the triple poison, mind constantly turbulent, if traveling in that village having mind of greed for benefit.

Again there are two matters: for the type of non-human, speaking dharma profound necessary, toward the person needing dharma teaching then not teaching.

Again there are two matters: not knowing demon matters, departing universal wisdom intent always scattered turbulent.

Thus Dragon King! The marks of demon matters are thus. The Bodhisattva non-desire eternally without those matters.

Again Dragon King! If there is a Bodhisattva cultivating purity then must non-desire, developing achieving sixteen great powers of the Bodhisattva. Through these powers thus subduing controlling one’s own aim, for transforming liberating beings.

What is meant by the sixteen great powers of the Bodhisattva?

These are will power, intent power, action power, shame power, strength power, holding power, wisdom power, virtue power, eloquence power, form power, body power, resource power, mind power, spiritual power, dharma protecting power, subduing demon power. The Bodhisattva non-desire obtaining these sixteen great powers.

What is meant by the Bodhisattva as will power?

Thus Dragon King! The Bodhisattva will power can contemplate all the meanings held by the Buddhas spoken. Thus called will power.

The intent of this Bodhisattva accordingly corresponds with the action of the Buddhas, toward all beings without being destroyed through obstruction, that is intent power.

Can obtain the sound spoken, understand clearly all meanings. Thus called action power.

Departing evil matters, generating all dharmas of virtue. Thus called shame power.

Meeting all disasters yet not doing non-dharma matters. Thus called strength power.

Though there are thousands of demon armies yet not daring to oppose. Thus called wisdom power.

Understanding completely upholding dharma proclaim teaching equal study without forgetting. Thus called holding power.

Not grasping, not forgetting toward hundred thousand kalpas those spoken without obstacle without cutting accordingly understand all dharmas. Thus called eloquence power.

If the Indra, Brahma and Four Heavenly Kings going to the Bodhisattva still silent not changing marks. Thus called rightness power.

If having longed for jeweled treasure on the head upon thinking it immediately has. Thus called resource power.

Superior to external paths, clans among all people. Thus called body power.

With all beings’ minds able to obtain unified mind. Knowing beings’ minds accordingly practicing transformation. Thus called mind power.

If beings need to use spiritual power for liberation, then manifest spiritual transformation for them to see. Thus called spiritual power.

If having dharma exposition so all people hear, then not speaking further. They hear and practice thus eliminating all suffering. Thus called dharma protecting power.

If in meditation right livelihood then complying with dharma instruction obtaining dharma practices of sages. Thus called subduing demon power.

Thus called the sixteen great powers of the Bodhisattva.

If practitioners with mind wishing these sixteen powers wanting to accomplish, must cultivate non-desire.

Like thus Dragon King! All waterways flow toward the ocean. The dharmas of the path thirty-seven items all return to non-desire.

Again Dragon King! All plants and herbs all live upon the earth. All virtuous dharma practices relying on non-desire.

Like thus Dragon King! Beings love the Turning Wheel Holy King; if there is a Bodhisattva non-desire then the heavenly beings dragon kinds demons humans and worldly beings all prefer.

Then the Venerable World-Honored One for Anavatpta and the princes spoke verses:

“Non-desire is the Bodhisattva wisdom
Will desiring to seek the Buddha way
Should depart from dharma defilement
Always diligently practicing non-desire

Wisdom knows dharma causes and conditions
Not relying on conception
Seeing dharma through causes and conditions
Without causes no dharma

Causes and conditions arising the non-arising
Thus not self-nature
Virtuous causes and conditions also not
Knowing emptiness thus non-desire

Grasping conditions yet formless
Liberation wish still quiet
Bland like the foolish
There demon not harming

Seeing dharma not grasping causes and conditions
With self without non-self
If without self cause
Knowing that is non-desire

No master no guarding
Not seeing also not abandoning
Liberation no holding abandoning
Departing desire always understanding dharma

Contemplating meaning not decorating
Wisdom practice freed from consciousness
Understanding clearly accordingly meaning sutra
Relying dharma not relying persons

Meaning not the Buddha dharma
Liberation without obstruction
Not relying on perception conception
That meaning is non-desire

There not having duality
Sound cannot be obtained
Using dharma hard to move
Not entering meaning non-desire

Dharma meaning meaning non-desire
Eyes ears not form sound
Nose mouth departing fragrance taste
Body mind not touch dharma

Not form arising doubt
Also not departing sensation conception
Also meaning consciousness abiding
Obtained thus according meaning dharma

Not abiding meaning three realms
Also not meaning without self
Venerable Lord without form body
Not words meaning dharma teaching

Grasping number meaning non-dharma
Words necessary not to do
Not precepts patience vigor meditation
Wisdom without self Venerable Lord

All dharmas understanding not meaning
Wisdom treasure is dharma necessary
With meaning different from non-meaning
Non-desire is Buddha dharma

Non-arising knowing wisdom intelligence
Not arising cutting existence non-existence
Not arising also not ceasing
Thus so must practice

Knowing sound like illusion
Knowing so like dharma nature
Understanding within like emptiness
Clearly thus is non-desire

Knowing dharma where going
Knowing clearly beings’ minds
Cutting conception for right intent
Non-desire obtaining wisdom this

Intent cutting having no duality
Spiritual powers mind flying high
Through power thus no disaster
Knowing control all roots

Awakening meditation understanding through wisdom
Knowing clearly in direct way
Wisdom contemplating within ceasing action
Knowing dharma where going

Dharma originally having no arising
Future then not arrived
Dharma present not stopping
Non-desire knowing thus

Body originally not steadfast
Speaking not like echo
Mind illusion like wind
Non-desire understanding thus

Knowing speaking accordingly meaning sutra
Understanding clearly upon causes and conditions
Cutting roots of foolishness birth and death
Non-desire is meaning wisdom

Without self persons lifespan
Understanding clearly dharma non-dharma
Through escaping three gates
Already spoken emptiness do not grasp

Non-arising seeing cessation way
Accumulating wisdom like custom practice
Not by mind intent arising
Non-desire knowing practices this

Dharma nature always like custom
Buddha arising and final nirvana
No duality awakening not awakening
Non-desire knowing dharma this

It long like original reality
It accumulating all dharmas
Not accumulating original reality
Non-desire obtaining wisdom this

Dharma nature always abiding
Knowing arising as cessation
Not knowing thus becoming duality
Dharma non-desire thus

Not grasping virtue non-virtue
Knowing dharmas not karmic retribution
Buddha dharma not from outside
From practice surpassing boundless

Through departing causes and conditions awakening
Sound liberation of Hearers
Wisdom intelligence obtaining great
Keeping precepts obtaining heavenly birth

Hearing much obtaining wisdom
Holding intent liberating beings
Will sincere all holding intent
Dharma non-desire thus

Power always transforming desires
Wisdom will place upon dharma
Equal intention all dharmas
Dharma always non-attainment

Knowing clearly causes and conditions arising
Thus attaining the four virtues
Knowing meaning together with dharma
Accordingly meaning knowing non-desire

Contemplating causes thus seeing dharma
Through dharma seeing Venerable Lord
Equal dharma arising cessation
Non-desire understanding revering dharma

Sign causes and conditions without
Dharma sound without letters
That dharma seeing without
Sages thus called Tathagata

Using wisdom seeing causes and conditions
Not seeing thus not seeing dharma
Wisdom bright clearly causes and conditions
Called seeing Venerable Lord

If seeking practice non-desire
Preferring all sages
Dharma nature corrupting not abandoning
Still holding sages

Always protecting Buddha genuine dharma
Non-desire hearing not forgetting
Not departing abandoning precepts root
With meditation obtaining not moving

Knowing body wisdom not moving
Always abiding body liberation
Wisdom liberation seeing liberation
Non-desire always abiding

Persons understanding all Buddha dharmas
Countless sage paths
Obtaining complete Buddha spiritual powers
Understanding attaining all practices

Knowing practices all beings’ intention
Suddenly attaining all realms
Obtaining seeing all Tathagatas
Hearing all that ones teach

Hearing thus understanding clearly meaning
Proclaiming countless persons
Knowing countless practices beings
Will obtaining unlimited direction

Non-desire always at ease
Subduing mind obtaining virtue
Subduing intent knowing non-desire
Completely not changing this life

Mind already transcending aggregates
Knowing clearly place arising ceasing
Contemplating cessation is having nothing
Cultivation also is nothing

Nature hearing through mind action
Not deceiving always right intention
Not flatter obtaining virtue roots
Virtue non-desire thus

Liberation no marks wish
Understanding suffering knowing birth and death
Dharma without self always still
Non-desire from mind practices

Universal wisdom mind equal holding
Using compassion liberating beings
Joy not weary birth and death
Conduct protection truly boundless

Already giving not hoping return
Self inspiring establishing practices
Patience virtuous non-virtue
Wishing liberation all beings

Diligent needful cultivating virtue
Not grasping having body life
Following then knowing all meditations
Also not accordingly meditation

Wisdom meditation great vigor
In matters not turbulent
Four truths liberating Hearers
Wisdom not will ceasing

Non-desire met Buddha
They have all these dharmas
Demons knowing not able
Abiding dharma knowing thus

Non-desire truly boundless
Understanding is root of greed attachment
Departing desire having no conception
Demons having no place

If having conception without self
They self generate demon matters
Thus surpassing all practices
All demons unable to know

Non-desire will not forgetting
Matters always pure
Non-desire without will intent
Practices shame not destroying

Hearing practice non-desire
Delight wisdom respectful Tathagata
They abide like dharma abides
That like Venerable Lord

All Buddhas ten powers
Bodhisattva wishing to serve
Hearing practice non-desire this
Intent diligently receiving holding

Those hearing non-desire
Believing liking broadly practicing
They always obtaining non-desire
Obtaining Buddha fruit not long

Sages through non-desire
Thus obtaining supreme purity
Non-desire achieved Buddha
Transforming liberating boundless beings

Buddhas past again present
Already obtained these marks
Also from non-desire
And practicing that dharma.”

When the Venerable World-Honored One expounded this dharma of non-desire, forty-two thousand gods, dragons, demons and gods and humans and non-humans in the assembly all generated the unsurpassed righteous mind. Twelve thousand persons obtained the tolerance of non-arising. Again eight thousand persons obtained the tolerance of accord. Thirty-two thousand gods and humans transcended defilement all generating dharma tolerance. Again eight thousand persons obtained the practices departing desire. Eight thousand monks obtained complete outflow elimination. Immediately at that time three thousand great thousand world systems had six kinds of trembling throughout the ten directions suddenly shining brilliantly. In the lake Anavatapta beneath the Snow Mountains everywhere appeared unprecedented wonders. Marvelous flowers shining brilliantly reaching to knees. In the lake water appeared extraordinary phenomena with lotus flowers fresh and beautiful large as wheels blooming with countless colors and hundred thousand types. All appeared through the Buddha’s divine power. Also because through this dharma generating mind of offering to please the Dragon King Anavatapta thus.

– oOo –

CHAPTER 6: OBTAINING DHARMA THROUGH FAITHFUL BELIEF

At that time, Dragon King Anavatpta, his heart full of great joy, together with five hundred princes of the Dragon King, through the merit of previous lifetimes generating the mind of the righteous path, having heard the Buddha’s teaching in this manner, all immediately obtained the dharma of kindness and accord. With immeasurable joy, they all desired to make offerings, and they immediately adorned jeweled canopies to cover over the Venerable World-Honored One, and at the same time respectfully addressed him:

“Venerable Sage Teacher, Tathagata of Supreme Truth and Perfect Enlightenment, you have appeared in this world for our sake.”

The Buddha asked:

“Why is this so?”

The Dragon King replied:

“Because you have caused us to hear the dharma of universal faith. When we have finished hearing, our minds are not weary, we do not have languor or retreat, we also are not fearful. Having heard, we become increasingly focused and delighted to hear more. We dare not imagine dharma could be like this.”

“Furthermore, we respectfully request the Tathagata to explain for us: Why do Bodhisattvas meet the World-Honored One?”

The Tathagata replied:

“Virtuous ones, diligently remember and think, listen carefully, and I will explain.”

The princes respectfully said:

“We respectfully receive your teaching and desire to listen carefully.”

The honored ones obeyed the World-Honored One’s teaching.

The Tathagata taught:

“Virtuous ones, receive faith! Whoever plants the roots of faith will meet the Buddha.”

“What is meant by faith? Faith is the righteous practitioner cultivating according to luminous dharmas, foremost in reverence.”

“What is meant by luminous dharmas? These are dharmas relying upon dharmic practice, not departing from the roots of virtue, cultivating preference for the virtuous, admiring and accordingly following the holy assembly, diligently receiving faith with an unswerving will, reflectively and diligently hearing dharma in order to eliminate the obstruction of the aggregates, accordingly practicing upon the way, obtaining the benefits and sustenance of dharma, offering wisdom-giving equally to all people, whether they have precepts or lack precepts, equally benefiting those with defilements and anger, yet always delighting in diligently seeking universal wisdom with an unwearying mind, believing in the Buddha eternally, never disturbing the dharma, delighting in the holy assembly, with will diligently advancing upon the path, bearing suffering, delighting in righteous truth, departing from great arrogance, humbling oneself before all people, always maintaining an equal mind, not indulging in any circumstance, completely abandoning body and life, not creating evil practices, cultivating genuine faith. Words and deeds correspond with each other, all transcending the place of indulgence, the mind is not defiled, the action of body, speech, and mind accordingly follows saintly transformation, clearly understanding all matters to be pure, knowing sufficiency without greed, deeds are clean, understanding entering into the dharma of illusion, cultivating seeking the root of wisdom, relying upon and accordingly following the seven (holy) treasures, cultivating memory of genuine faith, already possessing complete root powers while practicing correct seeing, having received teaching from teachers and friends, then being respectful and reverent, living a simple life, knowing sufficiency, often attending dharma assemblies, the mind not averse or retreating toward disaster and birth-death, manifesting the virtue of non-action, diligently and vigorously seeking to obtain universal wisdom, to broadly propagate the way, toward the dharma of the Tathagata with utmost delight, preferring renunciation, cultivating innumerable pure brahmic practices, establishing compassion, liberating sentient beings, only desiring to repay all equally. If there are those who repay kindness and those who do not repay kindness, treating both equally with receptivity and protection, the mind having no love or hate, not considering all beneficial, always delighting in being respectful to others, cultivating the practice of patience, controlling oneself completely, considering oneself without any evil, not speaking of others’ faults behind their backs, the inner mind already still and quiet, the will preferring stillness and leisure, the mind always preferring quietude, exclusively concentrating on dharmic practice, originally not competing or disputing, seeing others’ faults as one’s own faults, seeking complete precepts, gathering meditative practices, diligently respectful toward the way. This is how virtuous ones practice these corresponding worldly faiths, receiving faith like this. This is called meeting the Buddha who appears in the world.”

“Furthermore, virtuous ones! If dwelling in the world, generating a faith-mind that does not forget. This is called generating the mind and meeting the Buddha who appears in the world.”

“Furthermore, virtuous ones! What is meant by worldly faith?”

“Those with a faith-mind believing in dharmas as emptiness, in order to depart from false views. Believing knowing that dharmas are precisely formless, in order to depart from conceptions. Believing knowing that all dharmas are without wish, having neither coming nor going. Believing knowing that dharmas are without consciousness and without thought, quiet in body, speech, and mind, empty of conscious activity. Believing knowing dharmas for liberating from desire. Having no self, being, or lifespan. Believing knowing dharmas, believing knowing that originally there is nothing, past and future naturally arise. Believing knowing dharmas as supremely subtle with no traces, as originally having no traces. Believing knowing dharmas, then all are naturally equal like empty space. Believing knowing dharmas for entering dharma-nature. Believing knowing dharmas equally across three times. Believing knowing dharmas, desire realms, false views all completely cease. Believing dharmas without indulgence to depart from the root of delusion, originally non-pure. Believing knowing dharmas, the mind always pure, also not generating defiled afflictions of outward desire. Believing knowing dharmas having no viewing conception. Believing dharmas protecting and cutting off actions. Believing the dharma of non-self to transcend joy and delusion. Believing dharmas of no-mind and no-form, thus unable to be grasped. Believing dharmas as false, like a hollow hand unable to deceive children. Believing dharmas having no opposition, no up or down, no place to take or leave. Believing dharmas as empty space, similar to planting bananas, believing dharmas as free as eternally still and quiet. Believing dharmas have no examination, not dwelling in three places, believing dharmas completely empty with no place to arise. Believing dharmas like empty space through equality of countless dharmas, believing knowing dharmas like Nirvana, eternally self-still and quiet.”

“Thus, virtuous ones! For worldly people, generating this faith-mind. This is called creating faith to meet Buddha-dharma.”

“Furthermore, virtuous ones! Those with faith meet what is called Buddha-dharma. This is called dharmas completely having no arising.”

“Why is this so?”

“Because not arising from form, no form, no arising, no transforming habit. Not from sensation, perception, volition, consciousness, not from consciousness arising, not from eye, ear, nose, tongue, body, and mind. No arising of transforming habit, not from body arising transformation, not deluded regarding existence and non-existence, no arising of old age and death. Because there is arising of existence and non-existence, thus this is called meeting the Buddha who appears in the world, with no arising there is arising, also no arising there is cessation.”

“Furthermore, no arising of habit in emptiness and cessation. Not relying on rightness of intent, having no habitual will-intent to meet the Buddha who appears in the world.”

“Speaking in summary, also not relying on thirty-seven dharmas of the way, with arising or no arising habit, also not using the habit of non-arising of the way, not relying on arising wisdom, also not cessation of wisdom. Not wisdom, not non-wisdom, having no opposite consideration to meet the Buddha who appears in the world.”

Just as the Buddha spoke about the chapter, through faith meeting Buddha who appears in the world, Dragon King Anavatpta and five hundred princes all obtained the dharma of kindness and accord. Then the Venerable World-Honored One again spoke verses:

“The faith-mind meets the Buddha
Yet practicing in non-arising
Whoever does not generate the faith-mind
In the world cannot meet the Buddha

Cultivating faith is supreme
Reaching the dharma of purity
Sincere nature has response
Not opposing the practice

Faith in practicing the sages
Diligently cultivating, always respectful
The mind without languor
Through this faith created

Diligently cultivating hearing the dharma exposition
The aggregates cannot be moved
From faith arriving at the way
Practicing the conduct of accord

Through dharma obtaining wealth
Also wisdom-giving to all
Keeping precepts and breaking precepts
Through practicing faith all giving

Delighting in those with anger
The way-mind without languor
Diligently seeking the dharma of great vehicle
With faith all people delight

Completely departing from great arrogance
The will always self-humbling
Dwelling without indulgence
Establishing the mark of faith like this

The will of faith not sparing body
Completely not creating evil practices
Keeping virtue without speaking falsehood
Words and deeds always accord

Faith-joy without limits
Delighting in practicing without mind
Body, mouth, and mind pure
Following the sages’ protection

With the practice of faith-mind purity
Always obtaining wisdom’s guidance
Knowing the fundamental nature of the body
Asking questions and speaking forth

Equal thought in the seven treasures
Obtaining powers and roots complete
Completely departing from false views
The will always practicing equal practices

Respectful bowing with joyful mind
Revering as one’s teacher
The mind containing virtue, humility
Knowing sufficiency without change

In the mind always no-thought
The will desiring in the dharma-path
Those weary of birth-death
Guidance showing the virtue of non-action

Liberation from current deeds
Always seeking joyful mind
Soon departing from this world’s arising
Cultivating brahmic practices not weary

Remembering all sentient beings
Saving them without seeking benefit
Repaying the kindness received
With faith-joy necessarily seeking

Not delighting for personal benefit
Not hating those receiving offerings
The mind of compassion complete patience
Not flattering, living with sincere nature

The practice of faith self-seeing clearly
Not speaking of others’ faults behind backs
The root-nature still and naturally so
The will preferring leisure and lowliness

In the mind not clamorous turbulence
Endeavoring in the conduct of benevolence
Adverse intent oneself not disputing
Only knowing to correct one’s own faults

Necessarily seeking complete precepts and practices
Exclusively cultivating in the meditation-way
Delighting in faith desiring joyful conduct
The marks of such faith-people

Who transcends worldly faith?
Practicing and knowing it
Together with dharma not disputing
What the Buddha teaches profoundly subtle

Accomplished faith, believing in emptiness
They have no viewing conceptions
Dharmas have no forms
No intent, departing all conceptions

Will cut off all conceptions
Clearly understanding past and future
Dharma originally non-grasping
Having no place for body-mind

Faith is the dharma of non-desire
Departing self, being, and lifespan
Those with faith understand originally empty
Arriving at the place of non-duality

It originally contains no group
The body empty like empty space
All dharmas, faith also thus
Immediately identical with dharma-nature

Equal across three times
All dharmas without outflow contaminant
Desire realms together with greed
Preferring faith not receiving views

Dharmas without indulgence
Originally bright and pure
Guest-desire difficult to obstruct
The mind not ever indulging

Dharmas unable to be seen
Causes and conditions not arising
Always contemplating in high practice
Not receiving places of cessation

No union also no separation
Liberation equally not uniting
Calm naturally, the intent not arising
Deception like a banana tree

The mouth speaking still naturally
Not abandoning also not taking
Dharmas having no possession
What is seen also not needed

Dharma-seeing like empty space
Equal causes very countless
Dharmas like Nirvana
Originally empty, unable to be seen

Faith delighting yet practicing
Clearly understanding the body as empty space
Whoever has faith like this
Bodhisattvas and ordinary people

Will all meet the Buddha
Deeds having no evil
Not because creating form-practices
Meeting Buddha appearing in the world

Without form having no place
Without coming also without going
In the place of form no mind arising
Without cessation also without abiding

Future having no place arriving
Meeting Buddha expounding dharma
The five aggregates also thus
Transforming accumulation, turning non-arising

Meeting Buddha expounding dharma
Wisdom attaining Bodhisattvas
Their body and sentient life
Also practicing through non-arising

Buddha manifesting through non-arising
Always saving those of false paths
Delusion originally having no arising
Birth-death also thus

Causation as if originally empty
From dharma thus having Buddha
Without arising having no birth
Without cessation having no abiding

Through this knowing no-place
Place also unable to be seen
It also not self-arising
Together with Buddha broadly expounding dharma

Non-intention having no abiding
That also through Buddha turning
All kinds also thus
Buddha and masses accordingly as dharma

That kind also arising emptiness
Like Buddha thus appearing
If one does like this
Buddha manifests for that one

Preferring faith great assembly
Truly having no limit.

– oOo –

CHAPTER 7: TURNING THE DHARMA WHEEL

Then the Venerable World-Honored One told the princes…

“Furthermore, virtuous ones! What is meant by the Bodhisattva turning? If there is displaying dharma-marks like this, that one delights in speaking meaningful phrases, receiving and holding without forgetting for practicing. If all sentient beings do not generate the great compassion mind, because generating universal wisdom, accordingly desiring all people, thus expounding dharma broadly and proclaiming, with will not weary, abandoning support and benefit, encouraging remembrance accordingly in time, receiving and holding guarding. This is called the Bodhisattva turning the dharma wheel.”

“Furthermore, if the Tathagata has turned the dharma wheel, yet that wheel’s action enters virtue with discrimination and exposition, not using the arising of dharma nor the cessation of dharma, not using the practice dharmas of ordinary beings of inferior capacity, again also not using the dharmas of the sages to turn the dharma wheel.”

“Furthermore, that dharma wheel not cutting off what remains, completely ceasing virtue and evil. Through this that wheel is not cut off by cessation.”

“Furthermore, that dharma wheel arising from causes and conditions, without arising, not arising, yet having the turning functioning. Because of that reason the dharma wheel does not arise.”

“Furthermore, that dharma wheel not using eye, form, ear, sound, nose, fragrance, tongue, taste, body, tangible, mind, dharmas, all situations to turn, accordingly causes and conditions turn, because of that reason there is no dual wheel. If there is a dual wheel then it is not the dharma wheel.”

“Furthermore, that dharma wheel also not indulging. Past, future, present turns. That is non-indulging wheel.”

“Furthermore, that dharma wheel not through self-view turning, also not through cause, lifespan at the place of abiding that turns. This is called non-turning.”

“Furthermore, that dharma wheel not through consciousness, volition-form, ceasing-thought turning. That is formless turning.”

“Furthermore, that dharma wheel not desiring toward the desire realm, form and formless realms turning. That is wishless turning.”

“Furthermore, that dharma wheel not grasping sentient beings having difference turning, not abiding in dual dharmas, that is the dharma of ordinary persons and the dharma of the holy realm. Is the dharma of Hearers, the dharma of Pratyekabuddhas. Is the dharma of Bodhisattvas, is the dharma of Buddha. Therefore this one is called non-different turning.”

“Furthermore, that dharma wheel not using the dharma wheel of abiding to turn. Therefore called non-abiding turning.”

“What is the name of the dharma wheel?”

“Virtuous ones! Because the dharma wheel of righteous truth is solid and true eternally not destroyed. The essential meaning of the word wheel is equal across three times, because wheel has no place. Because various accumulated views places through equality transcend, utterly still pure wheel, body-mind not indulging, unable to see wheel. Because conscious intent departs, thus no crack of wheel, not in the five paths, considering the matter about wheel. There is no two truths manifest. The wheel of practicing the faith-mind, equally teaching sentient beings, because not deceiving. The wheel is non-exhausted, because words by themselves thus no-self. The wheel of dharma-nature, because all dharmas all rely upon dharma-nature. The wheel containing the two truths, originally not containing. The wheel completely empty like original emptiness. Having no wheel created, because having no mental outflow-doubt. The wheel countless because leading toward the ultimate holy. The wheel like empty space, because seeing clearly within. The wheel formless, because not conceiving without. The wheel unobtainable, practicing to transcend.”

“Furthermore, virtuous ones! The Tathagata using this dharma wheel turns the intent-actions of sentient beings. Turning yet not turning. It is unobtainable, because dharma having no thing to abandon.”

When the Venerable World-Honored One expounded this chapter of turning the dharma wheel, gods, dragons, demons, humans and all kinds of deities in their hearts joyful and delighted, emitting light, praising the dharma of the Tathagata. With one voice praised: “Excellent, World-Honored One! Truly rare to meet, the Tathagata manifests, turning expounding this dharma wheel.”

Those hearing practicing accord with the dharma wheel. The dharma called the wheel turning through empty space. All the Buddhas past and future together with the Buddha now all honor this dharma to become. If anyone has faith then will obtain liberation. You practicing this dharma, I say equal to the World-Honored One. I will for them provide support to all sentient beings, so they generate this mind, desiring to hear this chapter of dharma wheel. Those hearing should seek this essential practice of the way, they also not long obtain the turning of the dharma wheel.”

At that time in the assembly hearing the Buddha expound thus, there were ten thousand heavenly youths all generating the unsurpassed righteous mind, five thousand Bodhisattvas quickly obtaining dharma tolerance.

Then the Venerable World-Honored One told those virtuous ones:

“Furthermore virtuous ones! Whoever protects righteous dharma, receives and maintains righteous dharma, makes righteous dharma powerful, this is called protecting dharma.”

“Why is this?”

“For that practitioner will eternally not be destroyed, whether gods or humans of the world, completely unable to rival that one.”

Then Carefree came before respectfully addressing the Buddha:

“Furthermore, Venerable World-Honored One! If that righteous one using dharma like this becomes the supreme enlightenment. Thus that one originally has no delusion? Furthermore, the marks of righteous ones like this, should mutually support. What is meant by support is causing those righteous ones quickly to accord with this dharma of the great vehicle. Those ones all practicing like this obtaining turning the dharma wheel. Again able to know the dharma of great clarity. Therefore Venerable World-Honored One, you for those ones teach the essential dharma, exactly supporting them, causing them to generate great vehicle. For the sake of protecting them, causing them to generate great vehicle. For protecting protecting for the dharma-master peace and joy, respect, smoothly hearing precepts-prohibition.”

Then the Venerable World-Honored One praised the Dragon King’s son called Carefree:

“Excellent! Excellent! Righteous one Carefree! Those who generate great vehicle, for dharma-masters therefore peacefully support. This is called protecting dharma. Because dharma-masters make righteous dharma powerful, protecting and maintaining righteous dharma.”

“Furthermore, Carefree! Those protecting righteous dharma have ten virtues. What are the ten?”

“These are: Without self-arrogance, subduing pride, practicing respect, without deceptive practices, diligently reflecting, loving the dharma desiring to practice following dharma, focused intent accordingly following dharma, skillfully contemplating regarding dharma, delighting in expounding dharma, delighting in practicing dharma, wherever arriving also accordingly expounding dharma. These are the ten practices through protecting righteous dharma.”

“Furthermore Carefree, there are ten services for protecting righteous dharma. What are the ten?”

“If persons of male or female nature hearing the dharma-master arrive, from far respectfully bowing, reflection delighting obtaining service, dharma-master arrives, immediately respectfully loving, providing all living needs, protecting handling matters, wherever arriving also respectful, smoothly hearing the dharma-master’s teaching to speak to fellow students, preventing those speaking badly, always delighting in praising, making the dharma-master’s good reputation spread far. These are the ten services for protecting righteous dharma.”

“Furthermore Carefree! There are four matters necessary to practice for protecting righteous dharma. What are the four?”

“Using brush, ink, silk, white paper providing to the dharma-master, using clothing, food, sleeping place, soft medicine making offerings to the assembly of monks, if following the dharma-master to hear dharma exposition, using the mind without deception to praise, having heard receiving and maintaining, broadly speaking to others. These are the four matters necessary to practice for protecting righteous dharma.”

“Furthermore Carefree! There are four matters of vigor for protecting righteous dharma. What are the four?”

“These are seeking the dharma with vigor, diligently broadly expounding dharma, respectfully honoring dharma-master. If there is someone destroying and slandering the dharma, using righteous dharma and the vigor to subdue them. These are the four matters of vigor for protecting righteous dharma.”

At that time five hundred princes of Anavatpta hearing the Buddha teach thus were joyful and delighted, preferring immeasurably, speaking together:

“What the Tathagata has taught is without peer, has resolved the doubts of us all. We all use our palaces and officials belonging to us offering to the Buddha, providing all necessary things, using the mind of respectful accord to then say:”

“From now the Venerable World-Honored One, compassionate and patient transforming, never weary, until the Tathagata has entered the non-action. What the Buddha has taught is the treasure-mark of dharma. We together respectfully receiving this important sutra, seeking complete understanding, mutually encouraging diligent practice. Therefore Venerable World-Honored One! We respectfully commit our entire will.”

“Furthermore, if after the Tathagata has entered the non-action, we toward the Venerable Sage, dwelling in our country, together with the same mind making offerings of sarira, protecting maintaining revering, respectfully continuing until there is no manifestation.”

Then the Sage Kashyapa, elder with many aeons of practice, told the princes:

“Virtuous ones, as you say only you yourselves wish to make offerings to the body and reliquaries of the Tathagata. Your words cause sentient beings to lose the roots of virtue, obstruct the clarity of purity, darken the aspiration for transformation, thus you say this way.”

“Why is this?”

“Because the Tathagata originally made the vow to cause the distribution of reliquaries like mustard seeds, for all sentient beings, awakening great compassion, how can you wish to make offerings alone?”

Those righteous ones immediately replied to the great Sage Kashyapa:

“Venerable Kashyapa! Do not use the limited wisdom of Hearers to limit the unsurpassably bright wisdom penetrating infinitely deep of the Tathagata.”

“Why is this so?”

“If the Tathagata has the universal wisdom mind, seeing all places, the lord using spiritual powers, responding and transforming boundlessly. If one generates the intention able to cause the palaces of gods, dragons, demons in three thousand great thousand worlds all completely place the reliquaries of the Buddha, causing all equally to think:”

“Only I make offerings to the reliquaries of the Tathagata, others then do not receive.”

“Furthermore venerable Kashyapa! If when the World-Honored One enters the non-action, accordingly the minds of sentient beings provide reliquaries.”

“Furthermore venerable Kashyapa! If the Tathagata at the place of the Akaniṣṭha god leaves reliquaries like mustard seeds, able to cause the light to illuminate throughout that god-realm. That is the energy of responding and transforming, divine power manifestation of the Venerable World-Honored One.”

– oOo –

CHAPTER 8: RESOLVING DOUBTS

Then the elder Subodhi said:

“Clanspeople! Furthermore, does the Tathagata have final nirvana?”

It was replied:

“Venerable Subodhi! Right at the place where arising ceases, there is the final nirvana.”

Elder Subodhi asked:

“Clanspeople! Thus does the Tathagata arise?”

It was replied:

“The Tathagata originally does not arise, not arising yet arises.”

Elder Subodhi asked:

“As if like original non-existence, not arising, completely not arising?”

It was replied:

“Exactly so, venerable Subodhi! The Buddha’s arising is like original non-existence, thus there is no arising.”

Elder Subodhi said:

“The Buddha’s arising being thus, what then of matters?”

It was replied:

“Matters also are thus, like original non-existence. Arising in non-arising, non-action’s final nirvana, this also is original non-existence. Venerable Subodhi! Not arising yet arising, final nirvana also thus. Matters like this also is original non-existence.”

When speaking these words, in motion the Anavatapta lake manifested great lotus flowers appearing like wheels, numbers immeasurable, many colors using precious gems and rare treasures adorning strength through the light. Among the flowers there was one great lotus flower, colors brilliant, appearing goodness and strangeness extraordinary, flying suddenly rising high.

The elder Ananda in the great Anavatapta lake seeing such strange transformation immediately respectfully asked the Venerable World-Honored One:

“Now there is this transformation, responding and manifesting what auspicious omen thus arising such a response and movement?”

The Tathagata replied:

“Be at peace, Ananda! Then will naturally see.”

The Buddha having just finished speaking, suddenly from the lower direction all the way to the Buddha realm of Precious Strength, the world of the Tathagata Precious Light, sixty thousand Bodhisattvas together with Bodhisattva Chandraprabha suddenly leaping up moving the realm of Bhaishajyaguru flying arriving in the great Anavatapta lake, all manifesting upon the great wondrous lotus throne.

The youth Chandraprabha immediately sat upon the high spacious lotus throne.

Then all in the assembly completely saw clearly, amazed and terrified. At that time Anavatpta and the Bodhisattvas Indra, Brahma, Worldly Ruler all arriving gathering together, all the assembly all clasping hands bowing heads bowing to the feet. The youth Chandraprabha stepped back standing in empty space together holding the jeweled parasol covering.

At that time disciple Chandraprabha together with Bodhisattvas all sitting on lotus thrones also simultaneously leaping up into empty space, distance from the earth very far. In the empty space above raining down subtle wondrous lotus flowers never before seen making offerings to the Tathagata. From within the dharma flowers sound arose:

“The Tathagata Precious Light inquires after the Venerable World-Honored One, traveling and arriving having gotten immeasurable goodness, the body having obtained skillfulness, divine power having safety?”

That voice again said:

“The youth Chandraprabha together with Bodhisattvas sixty thousand people arriving at Jambudvipa, going to the deep lake of Dragon King Anavatapta to see this transformation and resonance. Again delighting to hear Dragon King asking about the chapter on Ornament to enter into the expounding of dharma essence, already requesting the Tathagata broadly encourage the dharma words, causing all people to have this joy.”

Then disciple Chandraprabha and the Bodhisattvas from empty space descended, all arriving at the place of perfect enlightenment, bowing heads bowing to the Tathagata, joyful and respectful, standing before the Venerable World-Honored One.

At that time the Greatly Virtuous Teacher told Chandraprabha:

“Youth arrived there? Desiring what that together with Bodhisattvas came here again?”

Chandraprabha respectfully addressed the Buddha:

“Venerable World-Honored One! We dwell in the realm of Precious Strength, the Buddha realm of the Tathagata Precious Light, having heard the Tathagata the Able Knower of Supremacy, with awakened compassion to all directions’ sentient beings, expounding the essential dharma. Because hearing that dharma, thus from that realm we came here to serve and respectfully bow to the Celestial Teacher, through this therefore able to hear the Tathagata expounding dharma.”

Elder Kashyapa respectfully addressed the Buddha:

“Is it that these great ascetics dwell near the Buddha realm of the Tathagata Precious Light realm of Precious Strength, and suddenly came here?”

Chandraprabha replied:

“Yes venerable! As venerable Kashyapa when entering meditation, with the power of spiritual powers flying high, until the time of life ending, then final nirvana dwelling there, yet still unable to reach that realm. Because the circumstance boundary of that country is very far.”

The Buddha told elder Kashyapa:

“That realm is distant traveling through sixty Ganges’ sands of Buddha realms before reaching the Buddha realm of the Tathagata Precious Light.”

The elder continued speaking:

“How long did you travel from that realm arriving here?”

It was replied:

“Truly long as the venerable one aged in high years, outflows exhausted, will liberated.”

The great elder Kashyapa said:

“Truly never before heard. Indeed Chandraprabha, the spiritual powers of these righteous ones are thus.”

Chandraprabha again said:

“Venerable aged in high years, outflows exhausted, will liberated how long?”

It was replied:

“Like within a moment mind turning.”

Again said:

“Venerable elder ancient aeons already liberated?”

It was replied:

“Already liberated.”

Chandraprabha again asked:

“Who binds the mind that there is liberation.”

It was replied:

“Chandraprabha, because mind has a pillar, opening, not that liberation has opening, obtaining wisdom-seeing.”

Asking:

“Venerable Kashyapa, if mind has no pillar why need opening?”

Elder Kashyapa replied:

“Knowing mind has no pillar that is opening.”

Asking:

“Venerable Kashyapa, using what mind called knowing mind? Using past mind? Or using future or present? Past mind already ceased destroyed, future mind not yet arrived, present mind does not stop, thus using what mind knowing one’s own mind?”

It was replied:

“Mind already destroyed that, Chandraprabha, immediately not having grasping before of body-mind.”

“Virtuous one! Mind knowing destruction?”

“Mind destroyed then unable to know.”

“When reaching there completely destroys all mind. It eternally has no body-consciousness to obtain.”

“Surely is the great one of great eloquence. Chandraprabha, we humble how could respond to such supreme eloquence.”

Chandraprabha again said:

“Why venerable Kashyapa, does the echo have words?”

“Not Chandraprabha, causes and conditions arise thus.”

“Not speak? Venerable great Kashyapa, all sounds like the echo?”

“Exactly so.”

Chandraprabha again said:

“Does the echo of words able to arrive at?”

“Unable to arrive at.”

Again said:

“Exactly so venerable great Kashyapa, the Bodhisattva utilizing eloquent means and skillful expedience, unable to think discuss, also not cutting off. If the elder elder asked from aeon to aeon about the basic eloquence of the Bodhisattva difficult to completely exhaust.”

Then elder Kashyapa respectfully addressed the Buddha:

“Respectfully requesting the Venerable World-Honored One to add protection to Chandraprabha, for this great assembly broadly expounding the dharma, causing all assemblies forever to obtain peace, causing all dharma essence to shine brilliantly.”

At that time in the assembly there was one great Bodhisattva named Wisdom Treasury asking disciple Chandraprabha:

“Youth why does the elder Kashyapa in advanced age, ancient aeons, yet words of speech are deficient-weak, insufficient thus? Why call the elder the ancient aeon?”

The youth Chandraprabha replied:

“Because the elder is a Hearer, therefore eloquence discussion not firm-decisive.”

Wisdom Treasury again asked:

“Is it that the elder does not know generating the mind of great vehicle?”

“Completely not so. Only because the elder solely uses the liberation of the Hearer vehicle.”

Asking:

“Furthermore Chandraprabha, why is it called the Hearer vehicle?”

Chandraprabha replied:

“Clanspeople, the Venerable World-Honored One accordingly to the Able Knower accordingly to all sentient beings establishing three vehicle teachings, widely expounding the dharma, there is Hearer vehicle, Pratyekabuddha vehicle and great vehicle practice. Why is this? Because these sentient beings the intent much grasping before, will-power inferior capacity, thus speaking three practices.”

Wisdom Treasury again asked:

“Chandraprabha, why is it like emptiness, formlessness, non-wish completely having no limits. Why limit solely having three vehicles?”

It was replied:

“Clanspeople! That is the Tathagatas using skillful expedience in emptiness, formlessness, non-wish having no limits. Because all sentient beings grasping before the limits thus speaking having limits, yet completely not having limits toward those without limits.”

Asking:

“Furthermore Chandraprabha, we are able to retreat, so forever not remaining sentient beings’ will-power inferior-capacity assembly gathering.”

Chandraprabha replied:

“Clanspeople, must be patient, should accordingly Dragon King Anavatapta to hear wisdom-eloquence skillful expedience and immeasurable dharma.”

Elder old Kashyapa asked the Bodhisattva Wisdom Treasury:

“What about Venerable Righteous One, as if in the Buddha realm Tathagata Precious Light, the lord expounds dharma how?”

The Bodhisattva Wisdom Treasury replied:

“Solely having one dharma position, from one dharma expounding emanating immeasurable dharma meanings, solely expounding the dharma of non-retreating transformation of Bodhisattva, discussing the essential practice of profound treasury of the Buddhas. From that holding obtaining liberation, not mixed with proper way, relying in universal wisdom, completely not having any other liberation, continuously understanding the words of purity, purely skilled of the Bodhisattva. Those ones completely not having timid-inferior mind.”

Then Anavatpta asked Chandraprabha:

“Honored one Chandraprabha arriving here to serve the Tathagata. Thus how many marks to contemplate the Tathagata? Using form to contemplate? Or using sensation, perception, volition, consciousness to contemplate the Tathagata?”

It was replied:

“Not so. Again asking: speaking in brief summary, is this sensation-suffering contemplating? Or sensation, perception, volition, consciousness suffering contemplating? Destroying form, sensation, perception, volition, consciousness to contemplate? Using emptiness, formlessness, non-wish practicing contemplating the Tathagata?”

The reply:

“Not so.”

Again asking:

“Is it using past, future, present, marks good, eye of flesh, heavenly eye, wisdom eye to contemplate the Tathagata?”

It was replied:

“Not so.”

Asking:

“What Chandraprabha, using what marks to contemplate the Tathagata?”

It was replied:

“Dragon King! Contemplating the Tathagata must be like the Tathagata.”

Again asking:

“Chandraprabha what is the Tathagata?”

It was replied:

“The Tathagata is non-equal equality, the equality unobtainable to see, for the lord is unmatched, unable to compare, unable to measure, none equal, unable to compare, also not form-marks, the lord not having marks, not form, not image, not name, not self, not speaking, not receiving. Tathagata Dragon King! The Tathagata is thus. Should contemplate thus to contemplate the Tathagata. Also not using eye of flesh, heavenly eye, wisdom eye to contemplate the Tathagata.”

“Why is this so?”

“Using eye of flesh to see clearly. Yet the Tathagata not dark, not bright thus unable to use eye of flesh to contemplate.”

“Furthermore heavenly eye has marks of action-production, yet the Tathagata equal surpassing all non-abiding, thus unable to use heavenly eye to contemplate.”

“Furthermore wisdom eye knows originally formlessness. Yet the Tathagata toward these completely not having, thus unable to use wisdom eye to contemplate.”

“What Chandraprabha is contemplating the Tathagata to obtain purity?”

It was replied:

“Dragon King! Whoever knows eye, consciousness, mind not arising again knows form, consciousness, mind not arising and ceasing. Whoever contemplates thus is contemplating the Tathagata, will obtain purity.”

Then the Bodhisattvas dwelling in the Buddha realm of Precious Strength of the Tathagata Precious Light arriving to attend, obtaining what never before had, all were joyful, spoke:

“Truly the marvelous blessed joy. These sentient beings skillfully meet the Tathagata, hear Dragon King asking about the chapter of Resolving Doubts thus. Hearing then joy faith receiving, not fear, not terror, not strange again additionally receiving and maintaining, reading and reciting, proclaiming. Righteous ones thus should dwell in the wisdom house. We from the Tathagata Unobstructed arrived here, hearing about marks dharma infinite important essence.”

“Furthermore Venerable World-Honored One! This dharma if arrived at cities, villages, towns villages, should know that place the Tathagata forever remains, completely not final nirvana, righteous dharma not destroyed, the transformation flourishes.”

“Why is this so?”

“Because this dharma chapter able to practice subdue demon armies, control external paths.”

At that time, Anavappta said to Wholesome Hand Bodhisattva:

“Disciple Wholesome Hand, is one who practices well. This Bodhisattva, when hearing such dharma, will not find it difficult to become a Buddha. You cultivate yourself and encourage others, being diligent on the path without weariness.”

“What is called a Bodhisattva who needs to cultivate excellent practices?”

Wholesome Hand replied:

“Thus, Dragon King! When greed in practice is empty, and charity is also empty, understanding this way is called Excellent Practice. In summary, there is no precept together with precept, holding hatred and patience together, generosity and effort together, scattered mind with single-pointed mind. If ignorance is empty, then wisdom is also empty. Regarding these matters equally, is called Excellent Practice.

Furthermore, Dragon King! If lust, anger, and delusion are empty. And the non-existence of lust, anger, and delusion are also empty. If greedy practice in worldly matters is empty, then non-involvement is also empty. Regarding these practices, is called Excellent Practice.

Furthermore, Dragon King! If eighty-four thousand is empty, the true liberation of the sage is also empty. Regarding these practices, is called Excellent Practice.

Furthermore, Dragon King! If there are three grades of wisdom, wise ones who cultivate Bodhisattva practices, not acting, not non-acting, not seeing action either, having no delusion about practice, having no remembrance of practice, nor knowing practice. Such practices are called Excellent Practice.

Dragon King Anavatpta questioned Wholesome Hand saying:

“Disciple how should a Bodhisattva practice regarding practice-less practice?”

He replied:

“Dragon King! If at the time of first arousing the mind to practice the Bodhisattva path, until becoming a Buddha, all merits accomplished are due to the first deed: practice non-arising, practice non-abiding, practice non-grasping, having no resentful practice, having no greedy practice, having no true practice, having no limited practice, having no deluded practice, no lust practice, practice of non-creation, having no bad practice, practice without deliberation, having no exhaustive practice. This is called Bodhisattva practice of non-practice.

If the Bodhisattva uses non-arising practice, non-practice, non-acting practice, obtaining the thirty-seven factors of no creation, using wisdom to liberate, eternally liberated regarding liberation, not transcending both sides, clearly knowing the original substance, yet not maintaining the attainment. The Bodhisattva doing thus is called the Bodhisattva obtaining patience of non-arising. Practicing thus is called Excellent Practice. When these words were spoken, thirty-four thousand devas, dragons, spirits, and Bodhisattva practitioners obtained the tolerance of non-arising dharmas and rejoiced.

– oOo –

CHAPTER 9: ON THE DHARMA PATIENCE OF NON-ARISING

At that time Anavatpta questioned Wholesome Hand:

“How can one obtain the Dharma Patience of Non-arising?”

Wholesome Hand replied:

“Tolerance of non-arising resides in form, sensation, perception, mental formations, and consciousness. This is called the Bodhisattva obtaining tolerance of non-arising.

Furthermore, Dragon King! The Bodhisattva who has obtained the Dharma Tolerance of Non-arising sees all beings equally, thus obtaining this tolerance. Seeing beings equally as if they arise from it. Seeing beings equally, also without arising. Seeing all beings equally as naturally so. Seeing all equally as their characteristics, also not together with beings but seeing equally. This is called the Bodhisattva’s seeing tolerance of emptiness.

“What is called emptiness?”

“The eye knowing form, the ear knowing sound, the nose knowing scent, the tongue knowing taste, the body knowing contact, the mind knowing dharmas—if these conditions are empty, then these tolerances are also empty, tolerance of the past is also empty, tolerance of the present is also empty. As tolerance-emptiness, beings are also empty.”

“What is called emptiness?”

“Because desire is empty, anger, delusion are empty. When beings are empty, then confusion also is empty, desire arising and ceasing are both then empty. Making wisdom practice thus, is called Bodhisattva practice.

If one does not arouse the dharma of tolerance, then regarding all beings, one has already directed toward liberation. Why is this so? Because the Bodhisattva thinks thus:

“If it is already empty, extending to ego-attachment, and all beings are empty, without possession, controlling desire thus—desire is already liberated immediately from the very basis without all beings, tolerance thus, oneself regarding desire, already escaped desire, the root settled nowhere, it eternally does not perish, not liberated, not liberation either, nor obtaining attainment to get liberation thus.

If that person eternally liberates, thus dwelling naturally.

Furthermore, Dragon King! If there is a Bodhisattva truly practicing forbearance, rescuing all, not seeing hardship.

Why is this?

“Because seeing all beings as completely originally unbound, by the very foundation already self-liberated.

That one thinks thus:

“All these beings are completely attached to one desire. The practitioner not attached thus Liberation-basis, all beings attached, contemplation imaginative-thinking not real, the Bodhisattva understanding it thus completely non-attached, already liberated dharma-basis.

Furthermore, Dragon King! If the Bodhisattva obtains the dharma tolerance of non-arising, though not yet reaching the essential practices of Buddha, yet that Bodhisattva does not dwell in the learning and non-learning of ordinary people, pervading all places, benefiting without weariness, not dwelling in places of desire while having lust practice, dwelling in places of anger without anger, dwelling in places of delusion without delusion. Not dwelling in those places, dwelling in desireless—abandoned various pleasures, controlling the mind nature, to guide and transform beings. Because of oneself having no desire-contamination, not greedily attaching to impure practices, thus toward both demon-realm and Buddha-realm, all having natural characteristics without doubt. Also not remembering dharma-nature places, pervading manifesting all being-realms, clearly knowing all places, dharmas, understanding entry into practice-places, using wisdom to observe, regarding places of practice and places of birth-death, also no birth-death, entering according to birth-death, all places of abiding, all creating virtue-foundation, maintaining purity never weary, understanding birth-death yet no birth-death, not relying on sages, self-cultivating liberation.

At that time Anavatpta told Wholesome Hand:

“But the words Wholesome Hand has spoken: ‘Bodhisattvas not using cultivation but directing toward liberation. One who clearly knows this learning, this is the Bodhisattva cultivating to direct toward liberation.’

“What is called the Bodhisattva cultivating to direct toward liberation?”

Wholesome Hand replied thus:

“By obtaining non-retrogression, thus called the Bodhisattva cultivating to direct toward liberation.

Furthermore, Dragon King! The Bodhisattva understanding ‘Having mindfulness is not yet liberated, because all beings follow mindfulness, thus establishing diligent effort to transform toward non-mindfulness. Words having ego-self are also not yet liberated.’

Furthermore, Dragon King! Because the Bodhisattva has no ego-self directing toward all types of beings bound by attachment, arousing great compassion to liberate them, that one sees birth-death, completely without birth-death. Beings that arise, their very arising is non-arising. Beings not arising, yet all manifested, because all beings attached relying, thus manifesting arising with body, yet eternally without arising nor finishing. This is the Bodhisattva wisdom needing cultivation to direct toward liberation, grasping skillful means yet dwelling in birth-death, presently manifesting arising where body receives, guiding the deluded darkness with wisdom’s guidance, to be freed from suffering.

The Bodhisattva by using emptiness thus harmonizes with silence, directing toward liberation, using skillful means returning to dwell in birth-death. Because of all beings thus arousing great compassion. The Bodhisattva by signlessness cultivating toward liberation, skillful means widely spreading. Yet wandering playing in birth-death, directing toward all beings following mindfulness thus arousing compassion. The Bodhisattva no-vow cultivating toward liberation, maintaining skillful means wandering, returning to dwell in birth-death, because of all types of beings following vows, directing toward dharma-mind great compassion, transforming vows to guide toward liberation thus?

Dragon King! The Bodhisattva understanding entering dharmas of no-possession, not abandoning beings, entering into no-self, and receiving life-span, not losing the Dharma-field, understanding entering unlimited fruit, obtaining the thirty marks of the great one, completely quiescent, also not disturbed, transcending practices, having no mind, will, consciousness, not contradicting original vow, transcending Universal Wisdom-mind equality far from all thoughts, skillful means understanding all types of intention-practices of beings obtained from sages and non-sages. Diligent effort, establishing correct sacred dharma, having no lust-slip practice, establishing vow not abandoning with both quiescent and non-quiescent, all equal benefit, no-mindfulness, not-remembering, with those not upright, using adornment, solemnizing Buddha-fields to establish them, transcending the mundane, directing toward liberation, liberation yet not leaving the mundane.

Thus, Dragon King! By using wisdom-skillful means having the determination of the sage. This is the Bodhisattva cultivating needing to direct toward liberation.

Dragon King! For example, the practice of Sravakas cultivating needing to direct toward liberation is called Going-and-Returning, to accomplish the way-karma, unable to advance to arouse the mind of Unsurpassed non-dual dharma, establish great compassion, guide-transform beings. Thus the Bodhisattva must also cultivate liberation not shaken, becoming non-retrogression, thus having Going-and-Returning or not?

Dragon King! Cultivating needing to direct toward liberation, without doubt, will obtain the fruit of the way. Again like the Bodhisattva cultivating needing to direct toward liberation completely not forgetting the fruit-position of Sravaka, to receive the Bodhisattva way, because this Sravaka cultivating needing to direct toward liberation has limits. Like that Bodhisattva completely having no limits.

Dragon King! For example, suppose there are two ordinary people on a high mountain peak who jump down. Among them, one person has vigorous strength and courage, skillful strategies, well-practiced tactics, understanding various transformations, nothing they don’t understand. Jumping from the mountain peak downward, suddenly again standing on another mountain peak. Because of having mighty vigorous strength, their body flies high, exceedingly quick and light, light results from strength making that person not fall, also not standing still. But the second person, because their will is weak, also having no skillful schemes, standing on the mountain peak, cannot themselves jump down.

Thus, Dragon King! That Bodhisattva regarding emptiness, signlessness, vows, observing all dharmas, not arising thought. Observing thus completed, again able to use the strength of wisdom-skillful means, for all beings, dwelling Universal Wisdom-mind.

The person on that high mountain peak is called one having immeasurable vast wisdom, manifesting great power. This is the metaphor for the Bodhisattva practicing wisdom-skillful means.

That Bodhisattva practitioner cultivating wisdom-skillful means, having no birth-death, not dwelling non-action. This is the Bodhisattva wearing the armor of Universal Wisdom, like entering birth-death rescuing beings, making them arouse the great-vehicle practice of Bodhisattvas. But the weak person standing on the mountain peak cannot jump down. Like the practice of Sravakas, because not entering birth-death thus useless toward beings.

Thus, Dragon King! If there is a Bodhisattva hearing this chapter on essential wisdom practices and liberation, then they regarding the Worldly-Honored One are all firm, toward the way-meaning of Unsurpassed Right Truth, soon obtaining Buddha fruit, benefiting the three realms.

When the Buddha had finished speaking this dharma, seven thousand Bodhisattvas in the assembly obtained non-retrogression.

– oOo –

CHAPTER 10: CHAPTER OF ESSENTIAL DHARMAS

At that time the crown prince of Dragon King Anavatpta named Arousing Movement came forward to respectfully address the Buddha:

“Homage Worldly-Honored One! Now I with a mind of non-greed, take refuge in the Triple Gem. I wish to make this sutra exist long in the world to protect the correct dharma.”

“Reverently, Worldly-Honored One! My vow has aroused the Unsurpassed Right Truth, I wish to accomplish this practice to clearly understand original mind, understand the roots of the way and all dharma-roots, thus obtaining the Unsurpassed Perfect Enlightenment of Buddha, then I will broadly proclaim the way to transform all beings.”

“Furthermore, Reverently Worldly-Honored One! If the Bodhisattvas hear this chapter of the great pure dharma way, yet do not delight, do not practice, then know those Bodhisattvas are sent by demons, they also cannot soon approach the Bodhisattva-heart of Universal Wisdom.”

“Why is this?”

“Because upholding this chapter of essential dharma-meaning of the Worldly-Honored One, Bodhisattvas are born. Thus obtaining Buddha and subduing demons and outside paths. All Buddhas of past, future, and present all become thus like this dharma.”

At that time the Sage Tu Bodhisattva told the crown prince Arousing Movement:

“Exactly thus! Because the sage understands original mind clearly, illuminates the roots of the way and all dharma-roots. If to become one enlightened to dharmas, what original mind must be used to become known clearly?”

He replied:

“That origin, Reverently Tu Bodhisattva, is the roots, taking mind as the root.”

Tu Bodhisattva questioned:

“What is mind the root of?”

He replied:

“Mind is the root of lust, anger, delusion.”

“Lust, anger, delusion are the root of what?”

“Taking mindfulness, non-mindfulness as the root.”

Tu Bodhisattva questioned:

“Then what, Sage, the root of lust-anger-delusion arising from mindfulness, how is it born?”

“Reverently Tu Bodhisattva! The root of lust, anger, delusion does not arise from mindfulness, non-mindfulness. It is also non-arising.”

“Furthermore, that root takes non-arising as the root.”

“Furthermore, Reverently Tu Bodhisattva! What can be spoken, what is the root of mind? Because the root of mind is originally pure, called the root-mind. As originally pure, it has no lust, anger, delusion-contamination?”

He replied:

“Young one of the clan: Desire arising and birth—from where is that birth born, always being born continuously, without interruption how?”

“Reverently Tu Bodhisattva! The desire that will arise, that arising already arisen, regarding original mind, having no greedy attachment-arising. Reverently Tu Bodhisattva! If original mind-root has greedy attachment, then completely unable to reach non-purity. Thus the root of mind completely has no greedy attachment. Therefore know that desire is also pure.”

Tu Bodhisattva said:

“Young one of the clan! How to know desire clearly?”

“By the arising of causes and conditions. If there are no causes and conditions then there is no arising. Reverently Tu Bodhisattva! One who cultivates pure mindfulness knows desire is non-existent.”

Tu Bodhisattva questioned:

“Furthermore, young one of the clan! Why must the Bodhisattva cultivate pure mindfulness?”

“Reverently Tu Bodhisattva! The Bodhisattva regarding practices cultivates these practices. This is the Bodhisattva cultivating pure practice. Reverently Tu Bodhisattva! If there is a Bodhisattva completely for all beings, wearing the armor of great virtue, transforming-guiding until Nirvana, this is the Bodhisattva cultivating pure-mindfulness practice.

“Reverently Tu Bodhisattva! That Bodhisattva for the Sravakas-Pratyekabuddhas likewise, expounding dharma, yet not following transformation. This is the Bodhisattva cultivating pure-mindfulness practice.

“Reverently Tu Bodhisattva! Furthermore, the Bodhisattva themselves vacant from desires, causing beings’ desires to become pure. This is called the Bodhisattva cultivating pure practice.

“Furthermore, Reverently honored Tu Bodhisattva! The Bodhisattva at pure-mindfulness sees no cultivation. Again regarding impurity seeing cultivation-purity. This is called the Bodhisattva cultivating pure practice.”

At that time the honored Tu Bodhisattva said to the crown prince of Dragon King Arousing Movement:

“Furthermore, young one of the clan, what is the Bodhisattva regarding purity seeing no cultivation? With one not cultivating seeing pure-mindfulness cultivation?”

He replied:

“Reverently honored Tu Bodhisattva! One cultivating pure mindfulness is cultivating the eye regarding form, the ear with sound, the nose with scent, the tongue with taste. Body with contact, mind with dharmas—all of these seeing not cultivating, not greedy-attached to the three realms, called the Bodhisattva dwelling, dwelling in skillful means places, called that cultivation-mindfulness. The Bodhisattva doing this practice, Reverently honored Tu Bodhisattva, is called cultivating pure-mindfulness practice.”

At that time the Worldly-Honored One praised the crown prince saying:

“Excellent! Excellent! As the words this correct gentleman Arousing Movement spoke, cultivating purity is thus. This is what the Bodhisattva needs cultivate pure practice. Now as the crown prince has spoken, all due to Buddha’s divine power. If there is a Bodhisattva cultivating thus, first is the arousing practice of the great vehicle. Know that these ones have firm Universal Wisdom.”

At that time the crown prince Arousing Movement respectfully addressed the Buddha:

“Homage Worldly-Honored One! What is the Bodhisattva obtaining a mind of non-desire, needing to take refuge in Buddha?”

The Buddha taught:

“Young one of the clan! If there is a Bodhisattva clearly knowing all dharmas are non-self, non-living-being, non-lifespan, no form, no perception, also no dharma-characteristic, then not regarding dharma-nature seeing the Tathagata. The Bodhisattva thus is equivalent to non-desire, taking refuge in Buddha. Like the dharma of the Tathagata, this is dharma-nature. As dharma-nature thus, it is universally pervading everywhere. If anyone obtains that dharma-nature, then knows all dharmas. This is called the Bodhisattva through non-desire mind corresponding to taking refuge in dharma.

That dharma-nature, it is non-learning, that non-learning is precisely the Sravaka. Again like the Bodhisattva all see non-learning, at non-learning having no non-learning, together is non-duality. This is called the Bodhisattva using non-desire mind corresponding to taking refuge in beings.

When the Buddha spoke these words, the crown prince Arousing Movement obtained patient acceptance. Those who came to the assembly—the devas of form-realm, desire-realm, dragons, humans—hearing this chapter of dharma, twenty thousand beings all devoted to the way-meaning of Unsurpassed Right Truth.

– oOo –

CHAPTER 11: CHAPTER OF RECEIVING PREDICTIONS

At that time Dragon King Anavatpta with his queen, crown prince, relations, in the palace, surrounding together, took refuge in the Triple Gem. They together brought their palace and possessions in their lake to offer to the Worldly-Honored One and the Bhiksu Assembly to make a Dharma-hall. They again said:

“Now I before the Worldly-Honored One arouse this vow:

“From this great lake flow out four rivers, filling the four seas completely. Reverently Worldly-Honored One! From the water of the four seas, if there are dragons, spirits, humans, flying birds, running beasts, two-legged, four-legged, having life-span, when drinking this water I vow all obtain the way-meaning of Transcendent Truth, Right Truth. If anyone previously had not aroused the mind, then when drinking this water, let them accomplish practice, soon sit the Buddha-seat, subdue demon-multitudes and outside paths.”

At that time the Worldly-Honored One smiled. The dharma of all Buddhas when smiling then from the mouth emit five-colored light, brightly illuminating immeasurable rays of light, illuminating the ten directions, immeasurable Buddha-lands. That light surpasses even sun, moon, precious jewels, diamonds, all devas’ palaces, demon palaces and Brahma palaces, all celestial light entirely becomes dim, not bright.

At that time innumerable billion celestial beings all rejoice, arouse the vow to obtain Holy Enlightenment. That light illuminates reaching the great hell-realms. Whoever sees that light immediately escapes the sufferings, all obtain the way-meaning of Unsurpassed Right Truth. That light returns surrounding the Worldly-Honored One countless times, suddenly enters the crown of His head.

At that time the Sage Phikkhali (called Pien Khi in the past Jin dynasty) saw that light, immediately from the sitting stood up, adjusted the robes, threw the outer robe over the right shoulder, directed toward the Buddha, knelt respectfully, praised the Worldly-Honored One with verses:

“Your infinite form, seeing brings joy,
The supreme hero is the Worldly-Honored One,
Extinguishing darkness, arousing great light,
Grasping divine power, speaking meaning with smile?

Hundreds praise and obtain seven treasures,
Obtain wisdom’s bright light, expound wisdom practices,
For dharma speak above, point dharma-king,
Now the Worldly-Honored One smiles, what is the auspicious sign?

See clearly, truth always delights in faith,
Roots firm, quiescent, respectful people,
Transform-guide all beings through quiescence,
Your virtue immeasurable, why smile?

Brahma voice within penetrates very gently,
Sound marvel dignified surpasses all music,
Sound complete without lack or diminishment,
Explain why do You smile?

Knowing clarity liberation, thus wisdom-guides,
Always practice purity, delighting in simplicity,
Skillfully understanding practices, fully Universal Wisdom,
Way-king sacred-sage speak meaning-smile?

Wisdom manifests penetrating, wisdom immeasurable,
Manifesting power immeasurable, divine steps complete,
Ten powers already full, people moved,
Why does the Celestial Teacher smile?

Body light immeasurable, illuminating where good,
Light vast-heaven unable to cover,
Surpassing even sky-moon and jade bright,
Radiant auspicious-sacred none compare.”

Completely filled with virtue like seas,
Smoothly guide Bodhisattvas using wisdom-light,
Skillful wisdom immeasurable resolve doubts,
Ask speak why do You smile?

You guide the three realms, without end,
Skillfully leading beings remove contaminations,
Thoroughly purify desire-contamination, accomplish non-desire,
Heavenly countenance smiles for whom?

The Tathagata causes people moved,
Shakes heaven, dragons, all spirits,
Bow heads respect the dharma-king,
Seeking to speak meaning of smile, resolve doubts?”

At that time the Buddha told the Sage Phikkhali, the elder in residence:

“Do you see Anavatpta, because offering to the Tathagata, thus creating this grand dignity?”

He replied:

“This Dragon King regarding ninety-six hundred million Buddhas previously planted virtue-roots, now receiving predictions. Like my previous lifetime, receiving the Worldly-Honored One Luminous Wisdom’s prediction: In the future, you will become Buddha, named the Tathagata Able-to-Accept-Cause, unequaled, equal, Perfect Enlightenment, complete in practice, supreme among beings, Unsurpassed dharma-dwelling, celestial-human teacher, named Buddha Worldly-Honored One.”

At that time the Dragon King for the son of a elder named Pure-Heart (called Jing Yi in the Jin dynasty) heard I received a prediction thus immediately aroused a vow: ‘Let my son in a future lifetime receive a prediction like this dharma, received Buddha Luminous Wisdom’s prediction.’ That elder’s son Pure-Heart at that time was precisely Anavatpta.

Like before, Buddha Krakucchanda, Kanakamuni, both sitting on this lion-seat, and in the future together with the Tathagata Kashyapa, also will turn speak the essential meaning of this dharma chapter. Dragon King Anavatpta will offer one thousand Buddhas at the wise age period, following to hear this dharma. The assemblies of all Buddhas also similar to now.

Dragon King Anavatpta afterwards in immeasurable lifetimes, served the Tathagatas, respectfully honored all Perfect-Enlightened Ones, practiced pure conduct, constantly protected correct dharma, encouraged Bodhisattvas.

Thereafter, seventy hundred immeasurable ages thus will become Buddha named the Tathagata Anavatpta, unequaled equal, Perfect Enlightenment, complete in practices, Unsurpassed dharma-dwelling, celestial-human teacher, is Buddha Worldly-Honored One.

Thus, Sage! When the Tathagata Anavatpta becomes Buddha, the people there all without greed-lust, anger-delusion, stupidity, completely without mutual encroachment, not speaking ill. Why is this so? Because those beings have perfect intention-practices.

Thus, Sage! Buddha Anavatpta, the Tathagata of truth, will live eighty million years. The disciples of His also live eighty million years. Like His first assembly all are pure. From beginning to end the same, not reduced. Proportionally hundred thousand assemblies thus, will have the Bodhisattva Eloquent-Vow-Decision forty million people all assembled together. Furthermore, the Bodhisattva practitioners who arouse the mind are incalculable.

When the Tathagata Anavatpta is about to become Buddha, the earth is pure lapis-lazuli green-dark earth, gold cords distinguish the boundary, adorned with jewels, using bright pearls to make towers and walking places. The beings of that realm if thinking about food, then have the hundred-flavored food they all obtain the five supernatural powers. The people living on that realm, only using jewel treasures strangely, clothing, food-drink freely, delighted, all like the fourth heaven of Desire-realm. They have no dual thought, again having no greedy-desire heart, lustful practice. Those beings use dharma to pleasure themselves. The realm’s people all have no desire-contamination.

If the Tathagata opens a rain-dharma-display then they have no thought of weariness, countless transformations to expound, widely transform-guide, proclaim sutra-dharma, completely without difficulty. When He just speaks the dharma then beings immediately get liberated.

“Why is this?”

“Because all those beings’ minds are already well-trained.”

Furthermore, if when the Tathagata regarding the three-thousand-great-thousand-worlds, only together with one dharma to educate-transform, having no other way.

Furthermore, if when the Tathagata wants to assemble beings He immediately emits radiant light from the body, making the entire realm brilliantly bright. The people of that realm immediately have the thought: ‘The Buddha Worldly-Honored One Holy-Enlightened, about to expound dharma-transform, thus just now emits radiant light thus.’ They all rely following Buddha-saint’s divine steps, fly to Buddha’s place to hear the dharma.

Furthermore, the Tathagata completely without hesitation, relying on the great-saint’s divine power, suddenly flies in the sky at a distance seven arm-lengths from the ground, naturally sits on the lion-seat, wide are the assemblies expounding dharma colors, all people see Him like when looking at palaces, sun, moon—light pervades all beings by planting virtue, thus born to that realm.

The people of that land looking at the Buddha Worldly-Honored One’s lion-seat lightly suspended in empty space, immediately understand all dharmas are also empty, non-beginning. Right then all obtain dharma-patience.

The Tathagata only speaks the dharma-gate entering the Diamond-Samadhi, because having no mixed-impure words of Sravaka, Pratyekabuddha, thus He only expounds Diamond-Samadhi. Like diamond can strike any place, nothing is not subdued. Those expound-dharma of that Tathagata also like diamond, shatter all doubts from dwelling-before viewpoints.

Thus, Sage! When the Buddha Anavatpta passes into Nirvana, in that world there is a Bodhisattva worthy of respect named Vow-Holder, received His prediction, afterwards He passes into Nirvana. When the Buddha just passes into Nirvana, the Bodhisattva Vow-Holder immediately attains the Highest Perfect Enlightenment, becoming Buddha successor, now is the Tathagata of Equal Age, unequaled, equal, Perfect Enlightenment, in that realm there are Bodhisattvas of Divine Power and supremely honored disciples, the assemblies many or few like Buddha Anavatpta.

At that time the crown prince of Dragon King Anavatpta named Faith-Receiver with respectful devoted mind, using jewel treasures bright pearls, crossing-paths, treasure-containers, offered to the Tathagata, again clasped hands respectfully address the Buddha:

“At that time who is the Bodhisattva Vow-Holder?”

At that time the Worldly-Honored One knowing the intent of the crown prince Faith-Receiver of the Dragon King, told the venerable Ananda:

“The great Bodhisattva Vow-Holder at that time will be the Buddha Successor. Now precisely is Faith-Receiver, the son of Dragon King.”

When the Tathagata Anavatpta just passes into Nirvana, the Bodhisattva Vow-Holder immediately succeeds the Buddha position.

Furthermore the Tathagata of Equal Age, unequaled, equal, Perfect Enlightenment just becomes Buddha, also immediately turns speaking the essential point of this dharma chapter.

Right when the Buddha speaks this chapter of Prediction-Reception, forty thousand Bodhisattvas obtain the tolerance of no-where-arising-from, the Bodhisattvas, Brahmas, Guardians, Heavenly Kings, Dragons, Spirits, from the ten directions’ worlds came to the assembly, hearing the Buddha speak this dharma chapter of Prediction-Reception, all rejoice, in their hearts delighted, immediately arise faithful delight mind, five limbs bow to the Buddha, returned to their celestial palaces. Dragon King Anavatpta, together with all crown princes and relations give orders to the Dragon-Elephant King Il-Man:

“Create for the Tathagata, crossing-paths, treasure-chariots in adornment, make them vastly beautiful, to offer to the Perfect-Enlightenment Right-Truth.”

The Dragon-Elephant King immediately obeyed orders, immediately for the Tathagata transformed made crossing-path chariots of seven-jewel treasures, very high and vast, solemnly adored.

The Worldly-Honored One, Bodhisattvas and all disciples all sat in the chariot. Dragon King Anavatpta crown prince, relations, with respectful minds, together used hand to push the chariot from within the palace out to the great lake.

The Tathagata using divine command suddenly flew to Mount Grdhrakuta.

– oOo –

CHAPTER 12: CHAPTER OF DHARMA-TREASURY PROTECTION

At that time the Tathagata arriving at Mount Grdhrakuta, immediately told the Bodhisattva Avalokitesvara, disciple Wholesome Hand and all Bodhisattvas:

“You young ones of the clan! Should bring the dharma-chapter of the questions that Anavatpta spoke to spread widely, causing those who have not heard to hear.”

The Bodhisattva Avalokitesvara and disciple Wholesome Hand together respectfully address the Buddha:

“Respectfully hoping the Tathagata’s compassion speaks for us.”

At that time the Worldly-Honored One immediately emitted radiant light, the color of radiant light immeasurable colors, earth shook, reaching six times. The radiant light was brilliantly bright pervading the ten directions, the worthy Bodhisattvas, fully possessing divine powers in the ten directions’ Buddha-lands immediately sought light flew arriving. They all bowed to the Buddha then sat in their seats.

King A-She-She, queen, ladies, crown prince and relations, ministers, people, elders, lay practitioners, dharma masters all countries, seeing this light, again hearing the Tathagata from Lake Anavatpta returned, they all abandoned work being done to Mount Grdhrakuta. They came before the Worldly-Honored One solemnly respectfully, clasped hands, respectfully addressed, asked the Tathagata health is abundant? They then withdrew, sat watching the Buddha without seeing tiredness. The body’s light of the Tathagata all illuminated pervading immeasurable worlds, heavens, hells, beings in darkness nowhere not illuminated, at the hells all brilliantly bright.

Furthermore, that radiant light emitted speech:

“The Tathagata Able-to-Accept-Cause at Lake Anavatpta, extensively speaking essential dharma way Chapter of Purity. Now He returned to Mount Grdhrakuta again to proclaim guide next.”

Furthermore, that speech penetrated reaching the hells. All types of beings in the hells in the ten directions, already being tormented by suffering, immediately escaped suffering. From afar all saw the Buddha and the assemblies, thus feeling pity saying sadly:

“Alas! The Worldly-Honored One! We beings suffering these torments, afflicted by compassion in immeasurable hells. Fires burning in six directions, scorching painful affliction, sharp-blades cutting bodies into ten thousand pieces, suffered water-copper boiling, all types of transformations, sufferings one after another pressing without seeing sun and moon at all. Excellent! Reverently the Worldly-Honored One worthy of respect the Tathagata by Buddha-transformation way got liberated from the three sufferings. We beings formerly though met the all Buddhas, not received dharma-transformation, thus only suffered these sufferings. Hoping relying on the Tathagata having spoken dharma-chapter making our sinful karmas become light.”

Right then all beings in the hells in the ten directions, reaching ten million people, all aroused the way-meaning of Unsurpassed Right Truth. From afar, obeying Buddha-Holy’s words, together said:

“All suffering is originally pure. Whoever understands the origin thus not confused, we beings only sat without clearly understanding, thus suffered immeasurable sufferings in the hells. Hoping You cause all beings soon to understand Right Truth.”

At that time the Buddha told the Bodhisattva Avalokitesvara, disciple Wholesome Hand and the venerable Ananda:

“You young ones of the clan! Should diligently uphold the essential teaching of this sutra, keeping reading and reciting, to spread widely broadcast. For students explaining expounding this dharma, telling the four assemblies practice-cultivate. This is the essential practice of wisdom, this is eloquent discrimination of sentences-meaning.

If young ones and young woman of the clan arouse the heart joyful delighted, enjoying this sutra, should for them explain the profundity, treasury-containing, deeply mysterious meanings of it. This is the first home of the way, the place return of sutras, the essential accomplishment of all Buddhas, infinitely subtle. If like transmitting this sutra let make sentences and words clear, discriminated not increased-decreased.

Furthermore, according to clan! Or male or female wise ones, in the past time, like-sand all Buddhas having made merit, practiced all merit procedures, kept reciting the dharma-speech expound of all Buddhas, must single-pointedly cultivate always diligent practice. Or again persons having charity, held precepts, forbearance, vigor, meditation and wisdom. Practiced these six perfections extending through hundred thousand ages, served all Buddhas and their disciples with clothing, food, beds, medicine, offered incense and flowers, music, offered all needs. Again created pure monasteries, walking places. Served respect thus incalculable, until the all Worldly-Honored Ones entered Parinirvana. For all Tathagatas their stupas of seven-jewels offered stupas of all Tathagatas with incense flowers, colored silks, banners, curtains, again added burning incense lit lamps. Again hung jewel treasures moon-light bright. Offered thus numerous immeasurable. Persons having practiced accumulated virtues like mentioned, yet also completely not comparable to the young one or young woman of the clan having once heard the Dragon King Anavatpta asking about the meaning of this dharma chapter to resolve doubts.

“Why is this?”

“Because this dharma-treasury brings forth wisdom ultimate is the essential practice of all Buddhas and Bodhisattvas. How much more that one again upheld, recited and read. Because having no doubt heart thus understand the profound-subtle clearly. Again taking what heard proclaimed broadcast, the merit-practice of that person unable to be measured.”

At that time the Bodhisattva Avalokitesvara, disciple Wholesome Hand and the Sage Ananda all respectfully address the Buddha:

“Truly unprecedented! Exactly thus, Reverently Worldly-Honored One! If the Tathagata brings compassion to all, making them arouse great compassion, for past, future, present all Bodhisattvas, practitioners, Heavenly Kings, Dragons, Spirits, all beings in the ten directions, broadly speak the meaning of this infinitely pure dharma way chapter.

Furthermore, reverently Worldly-Honored One! If young ones or young woman of the clan hear the sutra Dragon King Anavatpta asking to resolve doubts this, yet not immediately uphold-keep practice-cultivate, again not broadcast widely for the learning people, also not arising the heart encourage helping them, then know those young ones and young woman are sent by demons, their companions of demons, outside paths, always dwelling in the net of doubt binding.

At that time the Buddha praised:

“Delightful those words, you all encourage, urge all, causing them to practice this dharma, making them truly practicing accordingly.

The Tathagata again said:

“Should take this sutra, always for the four assemblies broadcast widely.

At that time the Bodhisattva Avalokitesvara, disciple Wholesome Hand, the Sage Ananda respectfully address the Buddha:

“Reverently received! Reverently Worldly-Honored One! We will uphold, broadcast, expound this dharma.

Furthermore, reverently Worldly-Honored One! This sutra named what? How to practice?”

The Worldly-Honored One taught thus:

“You young ones of the clan! This sutra named Dragon King Anavatpta asking to resolve doubts, pure dharma chapter. Also named Universal-Guide Widely-Illuminate Samadhi. Should diligently uphold the essential meaning of this sutra.

Furthermore, you young ones of the clan! This dharma-chapter is precious treasure because it protects profound-deep ocean of all dharmas.”

The Bodhisattva Avalokitesvara, disciple Wholesome Hand and all Bodhisattvas with Divine Power at the assembly, Brahmas, Guardians, Heavenly Kings, Dragons, Spirits, together respectfully address the Buddha:

“Excellent! Reverently Tathagata! We very much desire to speak this dharma. Reverently Worldly-Honored One! We will wherever at communities, lands, villages exist, if there are persons practicing this dharma, we will together throughout life protect them. If there are any hearing this dharma, we will cause them not to be sent by wrong-deviation. We also will protect this sutra, causing the sutra to spread widely, always not interrupted.”

The Buddha praised the Bodhisattva Avalokitesvara, disciple Wholesome Hand and all Bodhisattvas:

“Excellent! You young ones of the clan! You have spoken will encourage all Bodhisattvas having learning in the future time, truly exceedingly excellent.

The Buddha having spoken thus, the ten directions all Bodhisattvas with Divine Power at the assembly, seventy-two thousand people all obtained Manifestation-Samadhi. Fifty-four thousand Heavenly Kings, Dragons, Spirits and people all aroused the way-meaning of Right Truth Unsurpassed, five thousand heavenly people and humans obtained the dharma-tolerance of non-arising. Dragon King Anavatpta, the Bodhisattva Avalokitesvara, disciple Wholesome Hand, all Bodhisattvas, the Sage Ananda, the four assemblies at the assembly, and all Heavenly Kings, Dragons, all types of spirits, people and non-people, hearing the Buddha speak thus, all rejoiced, bowed beneath the Buddha’s feet, then departed.

– oOo –

THE END