佛為娑伽羅龍王所說大乘經

Thus have I heard. At one time the Buddha was dwelling at the Adorned Bodhimaṇḍa, in the palace of the Sāgara Nāga-rāja (Sāgara-nāga-rāja: the Ocean Dragon King) within the great ocean, together with a great assembly of Bhikṣus numbering one thousand five hundred persons, all present, along with the Bodhisattva-mahāsattvas of Great Wisdom who had all come from the worlds of the ten directions to gather in assembly.

There were also a hundred thousand koṭi nayuta of Brahmā Kings, Śakra, together with the World-Protectors, Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas… who likewise came to gather in assembly.

At that time, the World-Honored One, seeing all this Great Assembly gathered together, then said to the Sāgara Nāga-rāja: "O Dragon Lord, contemplate how every kind of action and karma of this world arises from delusion, and how every kind of mental dharma will resonate with every kind of fruit and retribution. If one does not clearly penetrate this, one will be born into every kind of destiny.

"O Dragon Lord! You should contemplate the multitude of this great ocean, observing them taking on every kind of form and appearance of beings.

"O Dragon Lord! All those forms and appearances arise from all the wholesome and unwholesome karmas of body, speech, and mind—each and every one is a transformation of the mind. Yet this mental dharma, though it is spoken of as form and appearance, is like an illusory transformation, and cannot be grasped.

"O Dragon Lord! All the dharmas of these forms and appearances are fundamentally without any place of arising, and also without any Sovereign Master. Further, there is no Self (Ātman), nor is there any obstruction. The Self-Nature of the dharmas of every kind of karma thus performed are all marks of illusory transformation, inconceivable and beyond discussion.

"O Dragon Lord! If there is a Bodhisattva who knows that all dharmas are without arising, without ceasing, without shape or color, and without mark—knowing this as it truly is—then, using all the wholesome karmas already performed and cultivated, yet without any cultivating or performing; with respect to all forms and appearances, together with the Aggregates (Skandhas), Bases (Āyatanas), and Realms (Dhātus), and all arising dharmas, none of them are seen anywhere. If that one, as it truly is, attains this vision, then he should further contemplate the supremely marvelous form and appearance.

"O Dragon Lord! How does one contemplate the supremely marvelous Form and Appearance? One should contemplate the bodily marks of the Tathāgata.

The body of the Tathāgata is born from a hundred thousand koṭi nayuta of merits. And such marks—how are they majestically upheld? How are they reverently believed?

One will attain such marks, and further attain, among humankind and in the heavens, freedom from old age and freedom from death. One will further attain the bodies of a hundred thousand Paranirmita-vaśavartin Heavens, even up to the body of the Great Brahmā Heaven. This comes from a mind that is not scattered, single-mindedly contemplating and reverently beholding the Most Marvelous body of the Tathāgata, seeing and knowing that all the supremely marvelous, adorned forms and appearances of this body are all attained from the accumulation of wholesome karma.

"O Dragon Lord! Just as all the adornments of the palace in which you dwell are also a place born of merit. Even up to the realms of the Brahmā Kings, Śakra, and the World-Protectors, and even all the adornments of the Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, Humans, and Non-Humans—all are places born of merit.

"O Dragon Lord! Furthermore, within this great ocean, all the various kinds of sentient beings, whether vast and great or again minute and subtle, for the most part dwell in ugly bodies. All these bodies are manifested through transformation by every kind of mind.

"O Dragon Lord! Therefore it is said: 'In accordance with the karma of body, speech, and mind, one obtains [one's lot].'

"O Dragon Lord! Retribution such as this takes karma as the karma of its cause, as its sovereign master. You should cause the multitude of sentient beings to arouse the Mind of Wisdom, so that what they do and what they cultivate accord with the learning of wholesome karma. With respect to all wrong views, let them neither perform nor dwell in them; let them know that those wrong views are not the ultimate end. Having known thus, then all sentient beings will seek to make him their Teacher, all coming to make offerings; and he will be revered, believed, and offered to in the heavens and among humankind.

"O Dragon Lord! There is one Dharma able to cause sentient beings to sever all the karma of the evil destinies. What is this one Dharma?

It is the contemplation of the wholesome Dharma. And how should that wholesome Dharma be contemplated? One should contemplate one's own body: 'I, throughout day and night—walking, standing, sitting, and lying down—in the place where mind and intention arise, there is nothing that is not a fault.' Understanding and reflecting back in this way, one causes that, within the four dignified deportments, the unwholesome dharmas are unable to arise; thus severing all the unwholesome dharmas, one will cause the wholesome Dharma to become complete.

Furthermore, one will cause all sentient beings of Shared Goodness (those equally virtuous) all to attain the station of the Śrāvaka, the Pratyekabuddha, and the Bodhisattva… even up to the station of Unsurpassed Perfect Complete Enlightenment.

"O Dragon Lord! What is the wholesome Dharma? Now I shall explain it.

It is the karma of the Ten Wholesome Deeds (Daśa-kuśala-karmāṇi: the Ten Wholesome Acts). These are the fundamental abode of all; the fundamental abode for being born up into the heavens and among humankind; the fundamental abode of the supreme Wholesome Dharma pertaining to both the Worldly and the World-Transcending; the fundamental abode of the Śrāvaka, the Pratyekabuddha, and the Bodhisattva; the fundamental abode of Unsurpassed Perfect Complete Enlightenment.

How does one accomplish that fundamental abode? It is the path of the Ten Wholesome Karmas. If one is able to abstain from: killing living beings (Pāṇātipātā prativirati), stealing (Adattādānādvirati), sexual misconduct (Kāma-mithyācārā-dvirati), false speech (Mṛṣāvādāvirati), frivolous and embellished speech (Saṃbhinnapralāpāt-prativirati), harsh speech (Pāruṣyāt-prativirati), divisive speech [double-tongued speech] (Paiśunyāt-virati), and even up to greed (Abhidhyāyāḥ-prativirati), anger (Vyāpādāt-prativirati), and wrong view (Mithyā-dṛṣṭi-prativirati).

If one is able to abstain thus, this is the path of the Ten Wholesome Karmas, which is the fundamental abode of both the Worldly and the World-Transcending.

"O Dragon Lord! The man-of-worth, the Pudgala (the individual), who abstains from killing living beings, attains ten kinds of wholesome Dharma. What are the ten Dharmas?

They are: He attains the Gift of Fearlessness (the bestowing of freedom from fear), aiding all other sentient beings. He attains dwelling in the Mind of Loving-Kindness (Maitrī-citta). He attains Right Conduct.

He attains the non-arising of thoughts of the faults of all sentient beings. He attains few illnesses and peaceful joy. He attains the increase and growth of his life-span.

He attains protection by all classes of Non-Humans. While in deep sleep and upon awakening, all is peaceful and secure, and he further attains the guarding and protection of the Worthy Saints, his mind not weary or abandoning. In dreams he does not see the suffering and affliction of evil karma.

He himself attains freedom from fear of all the evil destinies, and after the end of his life (death) he is born up into the heavens.

"O Dragon Lord! The man-of-worth, the Pudgala (the individual man-of-worth), having attained the ten kinds of wholesome Dharma such as this, practicing the Bodhisattva Path, attains the wholesome Mind (the Good Mind), and dwelling in wholesome roots, brings them to maturity, and will attain Unsurpassed Perfect Bodhi.

"O Dragon Lord! The man-of-worth, the Pudgala (the individual man-of-worth), who abstains from stealing, attains ten Dharmas of Reliance. What are the ten?

They are: He attains wealth and sovereign freedom. He attains being spared the calamity of kings and rulers, and being spared the calamities of: water, fire, robbery and theft, and enmity. He attains many kinsfolk who are skillfully harmonious and concordant.

He attains the love and delight of many people who bring him no suffering or affliction; whatever words he speaks, all believe them to be truthful and real. He attains immeasurable treasures, all gathered and accumulated. He attains the praise of all places, this region and other regions.

With respect to all places where he goes or dwells, there is no fear. He attains others speaking his good name and praising his Wisdom. He further attains beauty of form, strength, and long life, with his words and his deeds corresponding.

With respect to those who are intimate and those who are not intimate, his mind makes no discrimination, and gives rise to no affliction or harm; and after the end of his life he is born into the heavenly realm.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from stealing, attains the ten Dharmas of Reliance such as this. Using those wholesome roots, with respect to all the Buddha-Dharmas he himself is able to realize and know, and will attain Unsurpassed Perfect Bodhi.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from sexual misconduct, attains four Dharmas of Wholesome Wisdom. What are the four? They are: He subdues all the faculties, departing from scatteredness; he attains all the praise of the World; and he further attains immeasurable attendants (those who follow and serve).

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from sexual misconduct, attains the four Dharmas of Wholesome Wisdom such as this. Using these wholesome roots, he will attain Unsurpassed Perfect Complete Enlightenment. He further realizes the concealed and hidden mark of the Great Hero [the sheathed organ].

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from false speech, attains eight kinds of wholesome Dharma of Humankind and the heavens. What are the eight?

They are: He attains a pure mouth that always emits a fragrance like the blue lotus. He further attains all the Right Views of the World. He attains the love and delight of all humankind and the heavens.

He attains the purity of body, speech, and mind, transforming and delivering all those sentient beings, causing them to dwell in the pure conduct of the three Karmas. Having attained purity, all are joyful. He attains truthful speech, and what he speaks is all believed.

He attains discourse surpassing that of human beings, and the words he speaks all have skillful means. In the heavens and among Humankind, he departs from all faults.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from false speech, attains the eight kinds of wholesome Dharma of Humankind and the heavens such as this. By means of those wholesome roots, he attains the truthful and pure Right Conduct of Speech-Karma, and will attain Unsurpassed Perfect Complete Enlightenment.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from frivolous embellished speech, will attain three kinds of Single-Direction Dharma. What are the three kinds? They are: He attains the single-directed love and delight of those who know the Dharma. He attains single-directed truthfulness. And further, giving rise to Wisdom, he attains being single-directedly the Teacher of Humans and Devas. All Humankind and the heavens believe in him.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from frivolous embellished speech, attains the three kinds of Single-Direction Dharma such as this. Using these wholesome roots to dedicate toward Bodhi, he attains the prophecy of all the Tathāgatas, and will realize Unsurpassed Perfect Complete Enlightenment.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from harsh speech, attains eight kinds [of speech] that purify the faults of the mouth, so as to attain eight kinds of wholesome Dharma. What are the eight? They are: True speech (truthful words), loving speech (kind words), speech accordant with meaning (words in keeping with the meaning), gentle and soft speech (pliant words), speech free from grasping (non-clinging words), speech that causes many people to love and delight (words delightful to the multitude), good and wholesome speech (wholesome words), and speech of beneficial meaning (words of benefit and profit).

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from harsh speech, attains the eight kinds of pure Speech-Karma. Using these wholesome roots to dedicate toward Bodhi, in days to come he realizes Unsurpassed Perfect Complete Enlightenment, and further attains the supremely victorious, pure Brahma-Voice.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from divisive speech (words of division) will attain five kinds of firmness. What are the five kinds of firmness? They are: He attains firmness of body, and will attain freedom from all fearsome calamities. He attains firmness of kinsfolk, who are not swayed by the bribes of others. He attains firmness of faith, attaining the fruit and retribution of the karma of Faith. He attains firmness of Dharma, attaining a firm and solid fruit of realization. He attains firmness of good friends, always being embraced by loving speech.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from divisive speech (words of division), attains the five kinds of firmness such as this. Using these wholesome roots to dedicate toward Bodhi, he will realize Unsurpassed Perfect Complete Enlightenment, causing all those of the Outer Paths and the Māra Kings to be unable to destroy [him].

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from the Poison of Greed, attains eight kinds of wholesome Dharma. What are the eight? They are: He attains the elimination of the greedy mind. He attains the non-arising of the mind of killing. He attains the non-arising of the mind of envy and jealousy. He attains delighting in giving rise to the mind of the Noble Lineage that the Noble Ones honor. He attains the mind of Loving-Kindness, using wholesome karma to benefit all sentient beings. He attains an upright body. He attains being honored by many people. He attains birth into the realm of the Brahmā Heaven.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from the Poison of Greed, attains the eight kinds of wholesome Dharma such as this. Using this wholesome Dharma to dedicate toward the non-retrogressing Bodhi-mind, he will realize Unsurpassed Perfect Complete Enlightenment.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from the Poison of Anger, will attain the fulfillment of five kinds of Supreme Vows. What are the five? They are: Cultivating body, speech, and mind without retreating, with the faculties unscattered, he will attain the fulfillment of all vast Wealth and Nobility. He attains the subduing of enmity. He attains the fulfillment of all vast Merit. He attains receiving the supreme offerings of Humans and Devas. He attains the fulfillment of all vast Merit and Virtue, all attaining the fulfillment of the mind's wishes for supreme enjoyment—just as, for the sake of wealth and nobility, he gives rise to a hundred thousand supreme Supreme Vows, and they are fulfilled in accordance with the vow.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from the Poison of Anger, attains the five kinds of fulfillment such as this. Using these wholesome roots to dedicate toward Bodhi, he realizes Unsurpassed Perfect Complete Enlightenment, and becomes one honored and revered in the three realms.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from Wrong View, attains ten kinds of Dharma of Merit and Virtue. What are the ten?

They are: He attains a peaceful, wholesome mind together with good friends, sharing the conduct of believing profoundly in cause and effect. He attains not committing karma of transgression for the sake of body or life. Before long, he attains the station of the Worthy Saints.

He attains the wholesome Dharma without confusion or delusion. Cultivating the conduct of Humans and Devas, he is not cast down into the realm of Animals or the realm of Yama. Practicing in the Noble Path, he attains supreme Merit.

He attains departure from all Wrong Dharmas. He attains departure from the View of Self (Satkāya-dṛṣṭi). He attains seeing that the Nature of all transgressions is empty.

He attains the Right Conduct, free from defect, of Humankind and the heavens.

"O Dragon Lord! The man-of-worth, the Pudgala, who abstains from Wrong View, attains the ten kinds of Merit and Virtue such as this. Using these wholesome roots to dedicate toward Bodhi, he is swiftly able to realize and clearly understand all the Buddha-Dharmas, and will attain Unsurpassed Perfect Complete Enlightenment.

"O Dragon Lord! Next, again, contemplating the subtle and minute conduct of the unwholesome Dharma, for the most part one falls into the destinies of the Hells, the Hungry Ghosts, and the animals.

"O Dragon Lord! Contemplate those sentient beings. If, again, one kills living beings, one will fall into the realms of the group of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, a short life-span (early death); second, much suffering and affliction.

"If, again, one steals, one will fall into the realms of the group of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, that one's own dwelling-place is poor and lowly; second, that one cannot obtain the wealth and treasures of others.

"If, again, one engages in wrong defilement [sexual misconduct], one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, foolishness and delusion; second, a wife who is not chaste and upright.

"If, again, one speaks falsely, one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, not being truthful; second, that people do not trust and revere [one].

"If, again, one speaks frivolous embellished words, one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, that one's words are not upright and true; second, that the words one has spoken have no certainty.

"If, again, one speaks harsh words, one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, that one's words bring much strife and contention; second, that those who hear do not respect [one].

"If, again, one speaks divisive words (words of division), one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, obtaining lowly kinsfolk; second, that one's kin and intimates are torn apart and divided.

"If, again, one has much greed and desire, one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, being unable to bring benefit to others; second, often being encroached upon and harmed by others.

"If, again, one has much anger, one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, that the mind is often joyless; second, that for the most part one does not attain what suits one's wishes.

"If, again, one holds Wrong View, one will fall into the realms of the Hells, the Animals, and Yama. Afterward, born among humankind, due to the remaining karma, one suffers two kinds of retribution: first, Wrong View; second, laziness.

"O Dragon Lord! If there is anyone who practices the Ten Unwholesome Dharmas such as this, then he will definitely undergo retribution such as this. Furthermore, he separately suffers boundless sufferings, vast and heaped-up (the Great Aggregate of Suffering).

"O Dragon Lord! If, again, a Bodhisattva abstains from killing living beings, cultivates the Bodhisattva Path, and practices giving, he will attain wealth, long life, and immeasurable Merit; he attains departure from all fear of being encroached upon by others.

"O Dragon Lord! If, again, a Bodhisattva abstains from stealing, cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility with immeasurable Merit; in all matters his mind has no miserliness, and he realizes profound Wisdom and the meaning of the unsurpassed Dharma that all the Buddhas have spoken.

"O Dragon Lord! If, again, a Bodhisattva abstains from wrong defilement [sexual misconduct], cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit, and resonating into being he attains good and wholesome kinsfolk—father, mother, wife, and children all without Evil Views.

"O Dragon Lord! If, again, a Bodhisattva abstains from false speech, cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit. He resonates into all the gentle, soft, good, and wholesome qualities of all speech and language. Whatever vows he arouses are firm and solid and do not retreat or retrogress.

"O Dragon Lord! If, again, a Bodhisattva abstains from frivolous embellished speech, cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit. The words he speaks are truthful, and those who hear believe and accept them. Whatever he speaks severs all doubt.

"O Dragon Lord! If, again, a Bodhisattva abstains from harsh speech, cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit. The words he speaks can be heard and accepted without contradiction or rejection. Within all assemblies he has no such faults.

"O Dragon Lord! If, again, a Bodhisattva abstains from divisive speech (speaking words of division), cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit. With respect to all kinsfolk, he dwells in an even and impartial mind, loving them as one, without separation or scattering.

"O Dragon Lord! If, again, a Bodhisattva abstains from the Poison of Greed, cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit. He attains an upright body, complete in all the faculties. Those who behold him all love and delight in him, their minds without weariness or rejection.

"O Dragon Lord! If, again, a Bodhisattva abstains from the Poison of Anger, cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit. With respect to enemies and foes, his mind has nothing arising. Hearing the essentials of the Buddha-Dharma, he is able to give rise to profound faith.

"O Dragon Lord! If, again, a Bodhisattva abstains from Wrong View, cultivates the Bodhisattva Path, and practices giving, he will attain great wealth and nobility, attaining immeasurable Merit. With respect to the abode of the Three Jewels, he possesses complete Right View, always drawing near to the Buddha and attaining the hearing of the Wondrous Dharma; making offerings to the assembly of the Saṅgha always without laziness or retrogression; teaching and transforming sentient beings, causing them to arouse the Bodhi-mind.

"O Dragon Lord! If one is able to cultivate these Ten Wholesome Karmas, practicing the Bodhisattva Path. Beginning by using Giving (Dāna) to make adornment—the fruit and retribution being complete, one attains great wealth and nobility.

"If one uses Upholding the Precepts (Śīla) to make adornment—the fruit and retribution being complete, one attains the completeness of all Buddha-Dharmas, fulfilling one's vows.

"If one uses Patience (Kṣānti) to make adornment—the fruit and retribution being complete, one attains the 32 Marks and 80 [minor] characteristics of the Buddha's Bodhi. One further attains the complete Brahma-Voice.

"If one uses Vigor (Vīrya) to make adornment—the fruit and retribution being complete, one will be able to subdue the Heavenly Māras and the Outer Paths. Using all the Buddha-Dharmas to rescue and deliver.

"If one uses Meditative Concentration (Dhyāna) to make adornment—the fruit and retribution being complete, one will attain right mindfulness, complete in the pure Conduct of the Dharma.

"If one uses Wisdom (Prajñā) to make adornment—the fruit and retribution being complete, one will attain the permanent severance of all Wrong Views.

"If one uses Great Loving-Kindness (Mahā-Maitrī) to make adornment—the fruit and retribution being complete, one is able to cause all sentient beings to subdue all subtle and minute afflictions.

"If one uses Great Compassion (Mahā-Karuṇā) to make adornment—the fruit and retribution being complete, one will attain, toward all sentient beings, arousing a mind without weariness or rejection.

"If one uses Great Joy (Mahā-Muditā) to make adornment—the fruit and retribution being complete, one will attain a Single Mind without any scatteredness.

"If one uses Great Equanimity (Mahā-Upekṣā) to make adornment—the fruit and retribution being complete, one will eliminate and extinguish the subtle and minute afflictions.

"O Dragon Lord! Even up to using the Four Means of Embracing (Catvāri-saṃgraha-vastūni) to make adornment—the fruit and retribution being complete, one will attain all sentient beings following along the path of teaching and transformation.

"If one uses the Four Foundations of Mindfulness (Smṛtyupasthāna) to make adornment—with respect to Body (Kāya), Feeling (Vedanā), Mind (Citta), and Dharma (Dharma), one is wholly able to understand clearly.

"If one uses the Four Right Exertions (Samyak-prahāṇāni) to make adornment, one is able to cause all unwholesome dharmas wholly to be severed and extinguished, attaining the completeness of all wholesome dharmas.

"If one uses the Four Bases of Spiritual Power (Ṛddhipāda) to make adornment, one is able to attain body and mind wholly light, nimble, and agile.

"If one uses the Five Faculties (Pañca-indriya) to make adornment, one will attain faith and vigor that do not retrogress, a mind without delusion, penetrating clearly the causes of karma, and the permanent extinction of the afflictions.

"If one uses the Five Powers (Pañca-bala) to make adornment, one will attain freedom from folly and freedom from delusion, together with the permanent severance of poverty, want, and faults.

"If one uses the Seven Factors of Enlightenment (Sapta-Bodhyaṅga) to make adornment, one will attain the awakening to all dharmas as they truly are.

"If one uses the Eightfold Right Path (Aṣṭāṅgika-mārga) to make adornment, one is able to realize Right Knowledge.

"If one uses Śamatha (Śamatha: Meditative Stilling) to make adornment, one will be able to sever all afflictions.

"If one uses Vipaśyanā (Vipaśyanā: Meditative Insight), one will attain the ultimate understanding (full realization) of the Wisdom of all dharmas.

"If one uses the Right Path (Samyak-mārga) to make adornment, one will be wholly able to know clearly, with respect to all the skillful means pertaining to the Conditioned and the Unconditioned.

"O Dragon Lord! Now I have briefly explained the Ten Wholesome Dharmas as having adornment, reaching even to the Ten Powers, the Four Knowledges, and the Eighteen Distinctive Dharmas, even up to all the Dharma-Portions of the Tathāgata—all being fulfilled.

"O Dragon Lord! Even up to expounding broadly and extensively the matter of the adornment pertaining to the path of these Ten Wholesome Karmas, one should cause [beings] to cultivate and study it.

"O Dragon Lord! It is just as the Great Earth is able to serve as the abode of dwelling for the human realm—all the nations, cities, towns, and villages, even up to the trees, forests, grasses, and medicinal herbs… Furthermore, all karmas have their seeds, and the seeds are all formed of the Four Great Elements; just as a grain of rice, from the first sprouting of the shoot and stalk even up to its ripening, all relies upon the earth.

"O Dragon Lord! The path of these Ten Wholesome Karmas is able to serve as the supremely marvelous abode of dwelling for all sentient beings in the heavens and among humankind. It is able to cause all the Conditioned and the Unconditioned to attain the fruit and retribution of Knowledge. For all the Śrāvakas and Pratyekabuddhas, even up to the Bodhisattvas and Unsurpassed Perfect Complete Enlightenment, it serves as the abode of dwelling. It is also the fundamental abode of all the Buddha-Dharmas.

"O Dragon Lord! Having spoken this, all of you should, with an upright mind, give rise to faith and understanding (faith-resolve)."

At that time the Sāgara Nāga-rāja and the Bodhisattva-mahāsattvas, all the Śrāvakas, together with the Devas, Humans, Asuras, Gandharvas…, all the Great Assembly present at the Gathering, having heard what the Buddha had spoken, all joyfully received and respectfully practiced it.

THE BUDDHA, FOR THE SAKE OF THE SĀGARA NĀGA-RĀJA, SPEAKS THE MAHĀYĀNA SŪTRA (The End)