大寶積經

At that time, Vajra-Warrior Guhyaka, having received the Buddha’s prediction, had fulfilled his vow and attained what he had hoped for. Rejoicing, he joined his palms and said: “World-Honored One! I respectfully beseech the Great Sage to deign to come to the realm of the Ghost King of the Wilderness and accept meals for seven days at my dwelling, the abode of Guhyaka. I also respectfully invite the bodhisattvas and great shravakas to come to my humble dwelling and partake of meals for seven days.

“In the realm of the Ghost King of the Wilderness, the multitudes of ghosts and spirits, demons, gandharvas, mahoragas, and other beings, upon seeing the Buddha, the World-Honored One, and the sages and saints, and hearing the sutras and Dharma, will surely attain lasting peace and happiness, free from every calamity and affliction. They will then abandon their wrathful, poisonous, and hostile thoughts.

“If the Four Heavenly Kings and their retinues come to the realm of the Ghost King of the Wilderness and are able to see the Tathagata and hear the Dharma taught, they will surely attain peace and harmony and will not suffer adversity or disaster.”

Out of compassion, and wishing to teach and transform innumerable beings so that they might cultivate roots of merit, the Buddha silently accepted Guhyaka’s invitation to receive offerings for seven days.

Seeing that the Buddha had silently accepted his invitation, Vajra-Warrior Guhyaka was filled with joy and delight. He bowed at the Buddha’s feet, circumambulated him three times to the right, and then withdrew. Suddenly he disappeared and returned to his dwelling in the realm of the Wilderness.

After arriving at his dwelling, Vajra-Warrior Guhyaka thought to himself:

“For the sake of the World-Honored One, I should adorn a palace such as the devas of the desire realm and form realm have never before possessed, so that the bodhisattvas from the worlds of the ten directions may all rejoice. I still remember that, long ago, throughout one night I cherished the aspiration to honor and serve the inconceivable Dharma of the Path. Now I shall do likewise.

“To the east of here, beyond lands as numerous as the sands of the Ganges, there is a world called Immeasurable Jeweled Virtue and Purity. The Buddha in that realm is named Pure King. I should borrow the lofty, adorned, and pure lion throne of that realm.”

Thereupon Vajra-Warrior Guhyaka entered the Samadhi of the Pure Jeweled King. Immediately, a lofty lion throne, magnificently adorned just like the one in the realm of Immeasurable Jeweled Virtue and Purity, suddenly appeared in the realm of the King of the Ghosts and Spirits of the Wilderness. It extended two thousand four hundred and eighty miles from east to west and one thousand two hundred and eighty miles from south to north.

Its ground was made of lapis lazuli, crystal, and mother-of-pearl. Immeasurable fragrances were scattered everywhere. Countless precious incense burners emitted wondrous incense, and celestial flowers were strewn about.

Innumerable articles of the finest quality, beautiful and radiant in color, were arranged there, delighting the mind and bringing ease to the body.

On the four sides of that lofty and magnificently adorned lion throne, hundreds of thousands of millions of countless lion thrones also appeared spontaneously. Precious substances formed their legs and balustrades; innumerable celestial garments were spread over them; and jeweled lotuses, pure pearls, and all manner of treasures were placed throughout the grounds.

After arranging such immeasurable, lofty, adorned, pure, and inconceivable lion thrones, Vajra-Warrior Guhyaka serenely emerged from samadhi. That very night, he prepared wholesome and delicious food and drink.

When all the arrangements and preparations had been completed, while the night had not yet given way to dawn, the Warrior informed the Four Heavenly Kings: “You should know that today the World-Honored One will come to my dwelling and accept my invitation to meals for seven days. The bodhisattvas and shravakas will also come.

“You must not be heedless. A Buddha is exceedingly difficult to encounter, appearing only after hundreds of millions of lifetimes. All of you must single-mindedly grow weary of worldly existence, aspire to the Path, and respectfully serve the Buddha, so that you may escape birth and death and reach the ultimate Path.

The true Dharma is difficult to hear, and the proper opportunity is also difficult to encounter. The three realms cannot be relied upon; only the Path can be relied upon, for it is like empty space, pervading everywhere without obstruction. Do not allow your minds to become distracted and heedless.

Together with your retinues, you should make offerings to the Buddha for seven days. Do not depend upon body or mind, but take the Path as your foundation. Do not pursue other affairs and thereby impair or oppose the teaching of the Path.

You should concentrate single-mindedly upon making offerings to the Tathagata. Cause all the territorial spirits, local spirits, gandharvas, and others throughout your realms to take refuge in the Buddha and respectfully hear the Dharma of the Path.

“You should clearly understand that, after inviting the World-Honored One, making offerings, and entrusting your lives to him, you must diligently hear the World-Honored One teach the Dharma and proclaim it everywhere so that all may receive benefit. Only this may be called repaying the Buddha’s gracious virtue.”

The Warrior Guhyaka had two sons named Secret Troops and Good Portion.

The Warrior told his elder son, Secret Troops: “Go and proclaim to all the earth spirits, spirits of space, devas of the Heaven of the Four Heavenly Kings, devas of the Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Heaven of Delight in Creation, Heaven of Mastery over Others’ Creations, and up through the Heaven of Mara, so that all may know that today the World-Honored One, Shakyamuni, will come to the realm of the Ghost King of the Wilderness, to the dwelling of Vajra-Warrior Guhyaka, to accept his invitation and offerings. The bodhisattvas and shravakas will also come. Whoever wishes to see the Buddha and hear the Dharma should come and attend the assembly.”

Crown Prince Secret Troops received the command, and in a moment he had proclaimed it everywhere.

The Warrior then instructed his younger son, Good Portion, to use his spiritual powers to proclaim throughout all the heavens of the form realm, from the Brahma Assembly Heaven of the First Dhyana up to the Akanishtha Heaven of the Fourth Dhyana: “Today the World-Honored One, the Buddha Shakyamuni, will come to accept offerings at the dwelling of Vajra-Warrior Guhyaka in the realm of the Ghost King of the Wilderness. Whoever wishes to see the Buddha and hear the Dharma should come and attend the assembly.”

Good Portion received the command, and in a moment he had proclaimed it throughout the heavens of the form realm.

A short while later, the devas of the desire realm and the devas of the form realm all came to attend the assembly. They remained in empty space, seated in order throughout an expanse measuring forty thousand miles across in every direction, above and below.

When the assembly grounds had been arranged, adorned, and fully prepared, Vajra-Warrior Guhyaka joined his palms, faced the place where the Buddha was dwelling, and said: “The time for the meal has arrived. May the Buddha, the World-Honored One, together with the assembly of sages and saints, deign to come.”

The Warrior spoke in verse:

“Great Sage, Honored One of the Two Perfections,

Supreme among devas and humans,

The time for the meal has now arrived;

I invite the Buddha to deign to come.

Your virtue of moral discipline is like a lotus in bloom;

Your vigor continually increases;

Conscience and moral dread shelter you from above;

May the Supremely Victorious One regard us with compassion.

Established in the noble truths,

With loving-kindness and compassion you bestow great grace;

Without self and without what belongs to self,

May the Lion regard us with compassion.

In moral conduct, training, and vast learning,

The flowers of the factors of awakening are lovely and fresh;

The fruit of liberation is fully complete;

May the most excellent Tree deign to come.

Your merit is greater than the ocean;

The Buddha’s mind is profound and vast;

Pure concentration is your intent,

And your practice of vigor is steadfast and strong.

Loving-kindness and compassion form your bodhimanda;

The garland of wisdom is your adornment;

Your fundamental wisdom shines and reveals all;

May the Great Sage, out of loving-kindness, deign to come.

Foremost in unmoving wisdom,

You use the medicine of the Dharma to cure illness;

Those in training and those beyond training flourish in splendor;

May the Supremely Victorious One deign to come.”

When the World-Honored One heard Vajra-Warrior Guhyaka announce that the time had arrived, he immediately told the great assembly to prepare promptly, put on their robes, take up their bowls, and go to the dwelling of Vajra-Warrior Guhyaka to accept his invitation for seven days.

Among the shravakas and bodhisattvas, those who possessed spiritual powers used their own spiritual might to follow the Buddha. Those without spiritual powers stood within the Buddha’s radiance and, relying upon the Buddha’s awesome spiritual power, were all able to proceed.

When the Buddha set forth, the bodhisattvas went ahead to lead the way, while the shravakas attended him from behind. Devas, dragons, and spirits, bearing flowers, incense, and musical instruments, waited upon him in the sky. Celestial maidens spoke verses praising the Buddha:

“Joyfully he emits brilliant light;

Music sounds forth spontaneously;

The heavens rain down all kinds of flowers;

The entire world trembles.

The Buddha’s awesome virtue is exceedingly great;

His spiritual powers are perfected as a paramita;

The Buddha’s transformations are boundless;

We rejoice greatly to behold the Buddha”

The Buddha’s auspiciousness is immeasurable.

The Buddha’s sacred majesty is boundless.

The Buddha’s dignified bearing is inexhaustible.

The Buddha’s merit and virtue are unlimited.

He journeyed to Mount Gṛdhrakūṭa,

Amid the eight great mountains,

Soaring through the midst of empty space,

Unhindered like the king of geese.

When the devas of the desire realm and the devas of the form realm saw the Buddha, the World-Honored One, arriving through empty space, he appeared like the radiant sun reflected in water, like the full moon standing amid the stars, like the august Lord Śakra among the devas, and like the Brahmā King whose splendor outshines the entire assembly. They all rejoiced exceedingly and immediately scattered many kinds of blue, yellow, red, and white celestial flowers as offerings to the Buddha.

These included mind-flowers, great mind-flowers, soft flowers, great soft flowers, day-and-night tree flowers, stainless flowers, and flowers with a hundred petals, a thousand petals, and even a hundred thousand petals. The devas also raised clouds that scattered various celestial fragrances: wondrously excellent fragrance, ever-perfuming fragrance, udumbara fragrance, and ever-present fragrance. At the same time, they played celestial music.

Before long, the Buddha, together with the bodhisattvas and the assembly of śrāvakas, arrived in the domain of the Wilderness Ghost Kings within the realm of the Four Heavenly Kings and stopped at their palace.

As soon as the Buddha came to rest, the entire great earth quaked, and light shone throughout the ten directions.

Seeing the Buddha arrive, the Four Heavenly Kings hastened to bring their retinues, flowers, incense, banners, and canopies, while playing music, instruments, and songs. They approached the Buddha, bowed at his feet, circumambulated him three times to the right, and then scattered incense and flowers as offerings before standing to one side.

The World-Honored One proclaimed the Dharma of the sutras for the Four Heavenly Kings. Thirteen thousand beguiling spirits brought forth the aspiration for unsurpassed bodhi. Ten thousand jeweled maidens likewise brought forth that aspiration.

At that time, the Vajra-Wielding Warrior Guhyaka, together with his sons, palace attendants, women, and retinue, brought incense, flowers, banners, and canopies and played music as they came before the Buddha. They bowed at his feet, circumambulated him seven times to the right, and then scattered flowers and incense as offerings. All sat down in their proper order.

The lion throne upon which the Buddha sat was loftier and more magnificently adorned than all the others.

The bodhisattvas and the assembly of śrāvakas remained seated in their respective places.

When the devas of the desire realm and the devas of the form realm saw that the lion thrones arranged there were so lofty and magnificently adorned, they marveled and thought, “Where did the Warrior Guhyaka find such precious, beautifully adorned, wondrous, and supremely excellent lion thrones?”

Through the Buddha’s awesome spiritual power, a voice spontaneously spoke from the sky:

“Would you like to know? To the east of here, beyond lands as numerous as the sands of the Ganges, there is a world called Immeasurable Purity. Its Buddha is named Pure King Tathagata, the Worthy One, the Perfectly Enlightened One. The Warrior Guhyaka once beheld that wondrous, magnificently adorned, and pure realm. Now, for the sake of the Dharma, he has summoned these exceedingly wondrous and lofty thrones.”

As soon as Śākyamuni Buddha had seated himself upon the lofty and spacious lion throne, the beguiling spirits, gandharvas, garuḍas, kiṃnaras, and mahoragas in the domain of the Wilderness Ghost Kings all came together to pay homage to the Buddha. They then stood to one side with palms respectfully joined.

The Vajra-Wielding Warrior Guhyaka said to the Four Heavenly Kings and the assemblies attending the gathering: “Venerable ones! The various foods and beverages are now ready. You should all personally and diligently present them as offerings to the Buddha, the bodhisattvas, and the noble assembly. Why is this? According to the Buddha’s teachings, whoever joyfully assists and contributes to the making of offerings gains immeasurable merit. Nor is the merit of the donor thereby diminished.”

The Vajra-Wielding Warrior Guhyaka, together with his sons, palace attendants, and retinue, personally served the finest and most delicious foods, single-mindedly and respectfully presenting them as offerings to the Buddha and the noble assembly.

The Buddha, the bodhisattvas, and the noble assembly were all fully satisfied.

When the meal was finished, water was offered for washing. Afterward, the Vajra-Wielding Warrior Guhyaka set out a small seat, sat before the Buddha, and addressed him: “World-Honored One! May the Compassionate One teach the Dharma at this proper time so that all classes of sentient beings may understand the path of non-arising.

May those who have not yet brought forth the aspiration awaken the mind of the Way, and may those who have already brought forth that aspiration attain the stage of non-retrogression. May the beguiling spirits and gandharvas gathered here also forever dwell in peace and security, free from calamity and affliction, joyful, harmonious, humane, and benevolent. May the devas, the people of the world, and sentient beings throughout the three realms fulfill their excellent aspirations, transcending the world.”

The Buddha told the Vajra-Wielding Warrior Guhyaka and the entire great assembly: “Listen! Listen! Reflect well upon this. If good men and good women can enter the Dharma gateway of firm and stable abiding, they will fulfill their excellent aspirations without discrimination, error, or loss.”

The Vajra-Wielding Warrior Guhyaka and the great assembly assented and listened attentively.

The Buddha declared: “Suppose good men and good women are wholly devoted to reverent faith, skillfully follow the Dharma of the path in its many appropriate practices, and desire to behold the worthy and noble ones so that they may hear the Dharma. Their hearts are free from jealousy and envy, and they are neither miserly nor reluctant to give. They extend their hands in generosity, abandon corrupt worldly habits and inclinations, and seek no recompense for the merit gained through giving.

They harbor no wish to trouble or harm others. Their intentions are pure; they are devoted, single-minded, and never violent or cruel. They believe in causes, fruits, and karmic retribution, delight in wholesome karma without doubt or hesitation, clearly perceive the principle of purity, and know that karmic results are never lost.

They would rather relinquish their lives than commit evil deeds. They are always kind and benevolent: they do not kill, steal, engage in sexual misconduct, or commit false speech, divisive speech, harsh speech, or frivolous speech. They are free from covetousness, anger, hatred, and delusion.

They refrain from the ten evil deeds and practice the ten wholesome deeds, and they encourage others to do likewise. They are always impartial and sincere. When they see śramaṇas who uphold the precepts, diligently cultivate, contemplate, and train themselves, live in accordance with the truth and proper measure, remain tranquil and content with little, are free from attachment and false speech, possess kind and benevolent dispositions, abandon evil, feverish, and violent qualities, shine like blazing torches, maintain peaceful and harmonious minds, utter no words of contempt or denigration, completely abandon arrogance, sever impetuous and afflicted states of mind, and constantly practice generous giving, they regard them with respect.

“They always honor and revere such pure śramaṇas as they would the Buddha and the Buddha’s disciples. They constantly attend upon them, humbly bowing in homage and never acting contrary to their wishes.

“They always serve such good spiritual friends. Because they cherish the Dharma, they rescue those in peril and distress through the gift of Dharma and proclaim the true Dharma to teach and transform people: generosity brings wealth; keeping the precepts leads to birth in the heavens; extensive learning increases wisdom; and cultivation accords with the path. Generosity results in abundant possessions, while miserliness leads to becoming a hungry ghost.

Through keeping the precepts, patience, diligence, single-minded concentration, and wisdom, one gradually enters the Dharma of the path. Violating the precepts leads to falling into hell; anger results in ugliness; laziness causes one to abandon the path; a distracted mind gives rise to offenses; and delusion brings darkness. Such are the karmic results arising from body, speech, and mind.

“When the three kinds of karma commit evil, one remains forever without peace and falls into the realms of hell beings, hungry ghosts, and animals.

“When one guards the three kinds of karma and commits no transgressions, one is born among devas or humans or in the presence of the Buddhas, forever enjoying peace and happiness without calamity or affliction.

“One should reveal to everyone the karmic results of offenses and merit and the fruits of wholesome and unwholesome deeds.

“If one sees persons who possess wholesome roots and are fit vessels for the Dharma, one should teach them the profound Dharma: the teachings of emptiness, signlessness, and wishlessness; going without any place to go and coming without any place from which to come; and the absence of self, person, sentient being, and life span.

“One should explain to them the subtle and wondrous Dharma of the twelve links of dependent origination: because this is relied upon, that arises; if this is not relied upon, that does not arise; because of this, that comes to be; without this, that does not come to be.”

Through ignorance, formations arise; through formations, consciousness arises; through consciousness, name-and-form arises; through name-and-form, the six sense bases arise; through the six sense bases, contact arises; through contact, feeling arises; through feeling, craving arises; through craving, clinging arises; through clinging, existence arises; through existence, birth arises; and through birth arise aging and death, while the body of the four great elements and the five skandhas is beset by immense suffering.

When ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, clinging ceases; when clinging ceases, existence ceases; when existence ceases, birth ceases; and when birth ceases, there is no suffering and affliction of aging and death arising from the five skandhas and the four great elements.

Instead, there is everlasting peace and happiness, with no further calamity or distress. Because all has been brought to cessation, nothing remains. Why is this?

Because when this arises, that comes into being; when this does not arise, that does not exist.

It is like planting a tree, from which shoots, roots, trunk, branches, leaves, flowers, and fruit arise. If the tree is uprooted and has no shoots, how could branches, leaves, flowers, or fruit remain?

When one awakens to the truth, there is no ignorance and no further attachment; thus nothing remains to draw forth the arising of the twelve links.

All things arise in mutual dependence upon conditions. Without conditions, there is no dependent arising.

The three realms are originally empty; all arise from emptiness, and all die because of existence.

Because beings do not penetrate emptiness and nonexistence, they believe that birth comes into being from existence. Not knowing that existence itself is empty, they cling to the existence of a self and thereby come to death.

Knowing emptiness, one is not born. Understanding existence, one does not die.

Because offenses follow and defilements arrive, there are delusion, suffering, affliction, and benighted ignorance, none of which are real.

For their sake, proclaim the ultimate truth, observing the proper rites and contemplating in accordance with the Dharma, yet within the Dharma there is no fabrication!

Where there is nothing fabricated, there is neither retrogression nor non-retrogression. Nor is there the hardship of repeatedly coming and going in cyclic existence.

Even if one discriminates among dharmas, one discriminates without attachment, recognizing that they are originally empty and that all dharmas are insubstantial, quiescent, and still.

If this is established for such a person, or for such a bodhisattva, that person will always behold the Buddha, never depart from the Buddha’s side, never lose the opportunity to hear the Dharma, and never turn away from the noble Sangha.

Wherever such a person is born, that person beholds the Buddhas. Although undergoing rebirth, that person is never born in a place where there is no Buddha. Because such a person is born where the Buddha may be seen, that person is not heedless, but earnestly seeks the true Dharma and applies diligent effort. Through diligent cultivation in this way, that person takes no interest in household affairs, maintains pure conduct, does not remain attached to spouse, children, servants, property, or home, but diligently receives and upholds the true Dharma, without indulging wantonly in sensual desire.

The Buddhas, the World-Honored Ones, proclaim the teachings. Through wholehearted faith, such a person leaves the household life and practices the path. Having faith in the Buddha’s Dharma and going forth, that person associates rightly with spiritual friends in order to receive proper instruction.

That person’s nature and conduct are subtle and excellent; that person hears the profound Dharma, regards practice of the path as essential rather than adorning the outward appearance, places the resolve for awakening foremost without ever becoming weary or satisfied, and constantly seeks extensive learning. In accordance with the Dharma heard, that person expounds it widely for others. Without hoping for offerings, profit, or reverence, that person teaches the scriptures.

Drawing upon the wisdom acquired through study, that person teaches others while walking, standing, or traveling, causing those who hear the Dharma to increase their great compassion and to bring forth a greatly compassionate mind toward sentient beings. Such a person attains extensive learning, is neither secretive nor begrudging, does not covet body or life, has few desires and few wants, knows contentment, esteems wholesome deeds, delights in making offerings, enjoys seclusion and tranquility, and single-mindedly maintains disciplined conduct.

In accordance with the Dharma studied, that person reflects upon its meaning and purport, examines and practices its true meaning, and does not incline merely toward literary embellishment. Not solely for oneself, but also for sentient beings, that person seeks the unsurpassed Great Vehicle, aspires to the Buddha Vehicle, and becomes free from heedlessness.

What is freedom from heedlessness?

Because one has penetrated the realm of experience, when the eye encounters forms one does not apprehend them, entertain deluded perceptions, or become attached to their embellishments. One understands forms to be perilous; even if fondness for them arises, one immediately relinquishes it, knowing that forms are originally empty.

The same is true when the ear hears sounds, the nose smells fragrances, the tongue tastes flavors, the body encounters tangible objects, or the mind cognizes dharmas: one does not seize upon dharmas, entertain deluded perceptions, or become attached to them. One understands dharmas to be perilous; even if fondness for them arises, one immediately abandons it, clearly knowing that dharmas are empty.

What is called freedom from heedlessness means that one does not allow such states to arise in one’s own mind and also safeguards the minds of others. One abandons the pleasures of sensual desire and enters the joy of the Dharma. One entertains no thoughts of lust, anger, or harm. One performs no actions rooted in lust, hatred, or delusion. None of these evil roots is present.

The body commits no evil deeds, the mouth utters no wrongful speech, and the mind entertains no defiled thoughts. One does not act contrary to mindful resolve. One commits no unwholesome dharma whatsoever.

The foregoing is called freedom from heedlessness.

Through freedom from heedlessness, one always acts in accordance with proper discipline, clearly knowing what exists, clearly knowing what does not exist, and clearly knowing that nonexistence itself does not exist.

What is called existence, and what is called nonexistence?

For those who cultivate impartial conduct, there is the liberation of sages and noble ones. For those who practice the deviant paths of non-Buddhist teachings, there is no liberation of sages and noble ones. Furthermore, there are karmic fruits of transgression and merit, and there may also be karmic fruits that are neither transgression nor merit.

There may be an eye or no eye, and so forth, up to a mind or no mind. Furthermore, one may clearly know that form is impermanent, suffering, empty, and subject to separation; this is called possessing the aspiration to study the path. But if one clings to form as permanent, everlasting, and never subject to separation, then because one lacks impartial wisdom and entertains such attachment, there arise the suffering of perception, formations, and consciousness, and the entire range of dharmas that are impermanent, suffering, empty, and subject to separation.

Furthermore, conditioned by ignorance, unwholesome karma arises. If there is no ignorance, there are no formations. Conditioned by birth, there are aging, illness, and death. If there is no birth, there are no aging, illness, or death.

Giving brings great merit. Poverty and deprivation result from failing to give and relinquish. Misery results from greed and jealousy. The miserly do not possess abundant wealth. Those who uphold the Dharma attain the path. Those who do not accord with proper rules cannot accomplish the work of the path. Diligent bodhisattvas attain great wisdom. Indolent bodhisattvas do not attain the path. Those who are neither self-important nor arrogant truly obtain the wondrous essential teaching. The haughty do not attain nirvana. If all is universally quiescent, one attains nirvana. Those who cling to self and ego and covet body, life, and longevity do not attain the wisdom of the path.

Therefore, in conducting oneself, one must accord with what is appropriate to the occasion.”

The Buddha further taught: “If good men and good women cultivate universally illuminating wisdom, whether there is something known or nothing known, whether they dwell in the world or do not dwell in the world, whether they partake of heavenly food or do not partake of heavenly food, they remain unattached to all.

The Tathagata, having clearly realized all dharmas, teaches four gifts of Dharma:

First, all things return to impermanence.

Second, all that exists is fraught with suffering and affliction.

Third, all dharmas are without self.

Fourth, all sentient beings arrive at emptiness, at the unconditioned nirvana of quiescent cessation.

Therefore, it is said that all things return to impermanence.

Ignorant and deluded sentient beings imagine that things are permanent. The Tathagata teaches the Dharma to eliminate this attachment to permanence.

All that exists is fraught with suffering and affliction. Benighted sentient beings believe there is happiness. The Tathagata teaches the Dharma to eliminate their notion of happiness.

All dharmas are without self. Sentient beings cling to the existence of a self. The Tathagata teaches the Dharma to eliminate this conception of self.

All that has form returns to emptiness. Deluded sentient beings nevertheless imagine that all things exist. For their sake, the Tathagata teaches the Dharma to eliminate the conception and attachment that things exist, so that they may attain the quiescence of nirvana.

All sentient beings hold the notion of self-mastery.

The Tathagata expounds the Dharma so that the conceited cease their arrogance and cast off attachments. By hearing of impermanence, they understand that all is empty; only then do they clearly understand the meaning of impermanence.

What does this mean?

All phenomena are neither born nor increased, neither arisen nor extinguished. This alone is called permanently realizing impermanence.

By hearing it said that there is suffering, they eliminate the mind of craving and understand that the five skandhas are empty, without arising. This is the meaning of suffering.

By hearing it said that all dharmas are without self, they uphold the liberation gate of emptiness and perceive no distinction between the two characteristics of self and no-self. This is the meaning of no-self.

By hearing of the quiescent extinction of nirvana, they resolutely proceed to the samadhi of complete cessation, wherein perception and sensation neither arise nor cease and there is neither beginning nor end. This alone is called clearly understanding the meaning of emptiness.

They do not take signlessness as an object of realization.

If a bodhisattva can practice in this manner, that bodhisattva will never depart from or lose any of the practices of the factors of the Path. Through the practice of signlessness, the bodhisattva fully perfects the thirty-seven factors of the Dharma of the Path of all Buddhas.”

At that time, while the Blessed One was in the palace of Vajrapani, the Vajra-Wielding Lord of Mysteries, he expounded the Dharma according to the illnesses of beings. Within the assembly, twenty thousand devas and humans immediately gave rise to the aspiration for unsurpassed bodhi, and countless people received the five precepts.

Then the Four Heavenly Kings came forward and said: “Blessed One! Out of compassion, please instruct us how we should protect the world.”

The Buddha said: “You should protect the beings of the world by means of ten Dharma practices.

What are called the ten Dharma practices?

First, do not kill any sentient being.

Second, do not steal the possessions of others.

Third, do not violate another person’s wife.

Fourth, do not engage in divisive speech that causes others to quarrel.

Fifth, do not speak falsely to deceive others.

Sixth, do not use harsh words to injure others.

Seventh, do not engage in frivolous speech; let none of your words be embellished or contrived.

Eighth, do not harbor jealousy toward anyone.

Ninth, do not become angry or irascible in the face of good or evil circumstances.

Tenth, always cultivate right view and do not follow wrong views or doubts.

You should use these ten principles to protect the world; only then will you accord with the teaching of the Dharma.

There are also eight dharmas by which to protect the world:

First, act in accordance with the true Dharma and never transgress it.

Second, honor and revere venerable elders without any contempt or arrogance.

Third, speak gentle words and do not speak coarsely.

Fourth, be humble, courteous, respectful, and harmonious.

Fifth, always be sincere and guileless, never acting deceitfully.

Sixth, always cultivate benevolence and harmony without flattery.

Seventh, commit none of the various evils.

Eighth, use all wholesome merits to benefit the world.

There are also six matters by which to protect the world:

First, always practice loving-kindness with the body and do not harm sentient beings.

Second, speak words of loving-kindness and utter no cruel words.

Third, maintain thoughts of loving-kindness and harbor no violence.

Fourth, manage all undertakings so that sustenance may be obtained.

Fifth, universally uphold the precepts and allow no transgression.

Sixth, universally employ right view to guide those who have gone astray.

There are also four matters that always stand foremost in protecting the world:

First, whatever meritorious practice one establishes, never be greedy or jealous.

Second, do not harbor anger, enmity, or the wish to harm others.

Third, do not, through ignorance, conceal what one does not know and thereby deepen that ignorance.

Fourth, wherever one goes, harbor no fear.

There are also two matters by which to protect the people of the world:

First, feel personal shame that throughout countless kalpas one has failed to follow the Dharma of the Path correctly.

Second, feel moral dread before others and reproach oneself for not having deeply entered the Dharma of the Path and rescued all sentient beings.”

The Buddha said to the Four Heavenly Kings: “You should put these dharmas into practice to protect the entire world. Only by establishing such Dharma practices can you protect the world.”

Vajrapani, the Vajra-Wielding Lord of Mysteries, came forward, bowed to the Buddha, and said: “How does one practice freedom from anger and advance toward unsurpassed bodhi?”

The Buddha said: “Good man! A bodhisattva has ten practices of freedom from anger by which to advance toward unsurpassed bodhi.

What are these ten dharmas?

First, always practice loving-kindness and never cause injury or harm.

Second, do not become weary of calamities, but always cultivate great compassion.

Third, undertake all endeavors with diligent effort and extraordinary excellence.

Fourth, always practice the liberation gate of emptiness and thereby attain samadhi.

Fifth, arise through causes and conditions and enter wisdom.

Sixth, employ skillful means to enter universally into all things.

Seventh, comprehend the three times: past, future, and present.

Eighth, use ultimate truth to contemplate universally and without obstruction.

Ninth, follow and uphold the Dharma of the Path, thereby entering all dharmas.

Tenth, understand that all dharmas return to emptiness.”

Vajrapani, the Vajra-Wielding Lord of Mysteries, again said to the Buddha: “Blessed One! How many dharmas does a bodhisattva possess so as to feel no fear upon hearing the inconceivable Dharma of the Buddha?”

The Buddha taught: “Good man! A bodhisattva possesses eight dharmas and therefore feels no fear upon hearing the inconceivable Dharma of the Buddha.

First, the merits one creates can always be brought to ultimate completion.

Second, with single-minded meditative contemplation, one thinks, comprehends, and remains undistracted.

Third, by serving as a spiritual friend, one gains the willing accord of others.

Fourth, one’s mind is always devoted to faith in and delight in the wondrous Dharma.

Fifth, one understands that all dharmas are like illusions and magical transformations.

Sixth, one clearly understands that all dharmas are inconceivable.

Seventh, one understands that all dharmas are unobtainable, like empty space.

Eighth, one thoroughly understands that all dharmas bear the characteristic of falsity.

These are the eight dharmas.”

Vajrapani, the Vajra-Wielding Lord of Mysteries, again said: “Blessed One! What is meant by saying that a bodhisattva attains mastery of the bodhisattva Dharma?”

The Buddha taught: “Good man! Through four dharmas, a bodhisattva attains mastery of the bodhisattva Dharma.

First, by practicing the illusion-like samadhi, the bodhisattva comprehends all dharmas and enters the five kinds of supernormal knowledge with exceptional transcendence.

Second, the three gates of liberation surpass the four dhyanas.

Third, by means of the perfection of wisdom, the bodhisattva cultivates the four Brahma abodes.

Fourth, by practicing skillful means, the bodhisattva fully possesses the six paramitas.”

Vajrapani, the Vajra-Wielding Lord of Mysteries, again said: “Blessed One! How many dharmas enable a bodhisattva to enter the Dharma gates?”

The Buddha taught: “Good man! Through four dharmas, a bodhisattva enters the Dharma gates:

First, the bodhisattva enters the gate of meditative contemplation and fully understands the fundamental capacities of all sentient beings.

Second, the bodhisattva enters the gate of wisdom, understands the meanings and principles of all phrases and passages, and expounds them for sentient beings.

Third, the bodhisattva enters the gate of dharani and always remembers, without forgetting, everything received and upheld.

Fourth, the bodhisattva enters the gate of eloquence and thereby can delight the hearts of all sentient beings.”

Vajrapani, the Vajra-Wielding Lord of Mysteries, again said: “Blessed One! Through how many powers of the Path does a bodhisattva establish the bodhisattva practices? Moreover, these powers of the Path cannot be opposed by anyone, and through them the bodhisattva subdues the hosts of maras.”

The Buddha taught: “Good man! A bodhisattva possesses eight powers of the Path by which the hosts of maras are subdued and which no one can oppose.

First is the power of a pure disposition and conduct grounded in the mind of the Path.

Second is the power of diligent effort that never retreats.

Third is the power of extensive learning and the practice of the prajnaparamita.

Fourth is the power of patience by which sentient beings are protected.

Fifth is the power of non-arising, through which no anger is harbored.

Sixth is the power of freedom from falsehood, fully endowed with liberation.

Seven is the power to cultivate the path and conduct, complete in wisdom.

Eight is to use the power of great compassion to guide and transform sentient beings.

These are the eight powers of the path.”

When the Buddha taught these dharmas, Vajrapani the Vajra Warrior and five hundred sons attained the patient acceptance of the non-arising of dharmas. Having attained this acceptance, they all came forward and said: “Blessed One! We humbly beseech the Blessed One to disseminate these eight essential dharmas throughout the world. Out of compassion for us, cause these teachings from Vajrapani’s palace to spread naturally and widely. After the Buddha enters parinirvana, through the fundamental merit of this, may its radiance shine everywhere, causing it to be disseminated throughout all places without ever being lost.”

The Buddha, knowing the thoughts of Vajrapani’s sons concerning the protection of the Dharma, said to Vajrapani the Vajra Warrior: “Vajrapani, you are capable of assuming responsibility for these passages of essential Dharma. When I went to sit beneath the Bodhi tree, Mara, the demon king, came with his army. You and the bodhisattvas came and supported me with your awe-inspiring might, enabling me to subdue Mara’s forces. Now you must again protect the latter age to come, causing these essential teachings to spread throughout Jambudvipa and even to the ten directions, causing the true Dharma to endure for a long time, and restraining all heterodox schools and non-Buddhist paths.”

Having received the Buddha’s exhortation, Vajrapani the Vajra Warrior rose from his seat, knelt, bowed, joined his palms, and proclaimed this mantra:

“Hê lê, hưu lưu hưu lưu, kỳ cường tiêu tụ, các la nhãn động diêu quy cứu, nhẫn lực lực tận, tịch phạ tác giác chí y lê khư khưu, khư lê, khư lê. Hộ vô trạch. Trụ thắng sanh vãng hoàn vô khúc dĩ từ thọ chi điều hòa thành thí trì dĩ chư thiên long cáo quỷ thần kiết thát bà yêu mị nhược nhơn phi nhơn, thường cát an ổn, động ư sơn vương, diệt chấn đại địa. Dụng thuyết thử chú cố, nhiếp phục ngoại đạo, pháp quân sở cứu, quảng diệu pháp viêm, dốc tín thị cú.”

Upon hearing this mantra, the assemblies of devas raised their voices together in praise:

“May the true Dharma long abide,

And stir the great trichiliocosm.

May the entire great assembly together

Come of itself before the Dharma King,

Take refuge and be freed from all transgressions,

And be granted freedom from calamity and fear.

Whoever upholds this sacred teaching

Causes the true Dharma to endure forever.”

At the palace of Vajrapani the Vajra Warrior in the land of the Wilderness Demon King, the Blessed One received offerings for seven days and instructed and transformed innumerable sentient beings.

At midday on the seventh day, the Buddha suddenly departed from the palace of the Wilderness Demon King and, together with the bodhisattvas and shravakas, soared into the sky.

All the devas above made offerings to the Buddha and the entire assembly of noble ones.

All the celestial maidens sang praises together and emitted great radiance.

A hundred kinds of celestial and human music played spontaneously in harmony.

From the sky rained many kinds of beautiful, fragrant flowers.

The Buddha-land quaked throughout.

Like the king of phoenixes, the Buddha returned to Vulture Peak.

At Vulture Peak, the Buddha, surrounded by the assembly of bhikshus and the bodhisattvas and their retinues, contemplated the teachings of the path.

At that time, King Ajatashatru departed from the city of Rajagriha and, together with elders and brahmins who reverently believed in the Three Jewels, went to Vulture Peak.

When the people throughout the country heard that the Buddha had returned to the kingdom, they all gathered and, late in the afternoon, left the city for Vulture Peak.

Everyone bowed their heads at the Buddha’s feet, circumambulated him seven times clockwise, and then stood to one side.

King Ajatashatru came forward and said to the Buddha: “Blessed One! Previously, I assembled my ministers to deliberate together. At that time, several bhikshus came to the Crown Prince and announced: ‘Today, the Blessed One has gone to the land of the Wilderness Demon King to receive a meal offering in the palace of Vajrapani the Vajra Warrior.’

“Blessed One! When I heard this announcement, I considered it exceedingly wondrous and unprecedented. The Buddhas, the Blessed Ones, are truly inconceivable. Only they can bestow great compassion, pitying and universally rescuing all sentient beings as boundlessly as space. Thus, you journeyed to the palace of Vajrapani the Vajra Warrior in the land of the Wilderness Demon King. The Buddha’s great vow is beyond comparison and cannot be fully expressed in words.

“Whoever receives instruction from the Tathagata invariably gains peace, happiness, and benefit.

“Blessed One! What roots of merit did Vajrapani the Vajra Warrior cultivate that enabled him to attain such great eloquence?”

The Buddha said: “Great King! Suppose that throughout the ten directions there were sands equal in number to those of the Ganges, and that every single grain of sand could still be counted; nevertheless, the Buddhas whom Vajrapani the Vajra Warrior has attended and made offerings to could not be counted. For this reason, that Warrior has attained such great eloquence.

“Great King! Innumerable kalpas ago, there was a Buddha named Satisfied Mind Tathagata, Worthy One, Perfectly Enlightened One. His world was called Chosen Lord, and the kalpa was called Unchanging.

“That Buddha Satisfied Mind taught exclusively the assembly of bodhisattvas, causing them all to be diligent.

“At that time, a bodhisattva named Courageous Power bowed to the Buddha Satisfied Mind and said:

“‘As I understand the meaning of what the Buddha has taught, if a bodhisattva thinks, “I shall swiftly reach the unsurpassed path and attain perfect enlightenment,” a bodhisattva who thinks in this way is called indolent. Why is this? That bodhisattva is not diligent and is weary of and afraid of samsara. If a bodhisattva perceives the afflictions and tribulations of samsara, thereby perceives the fetters and bonds, yet does not enter nirvana and instead only transforms sentient beings, that bodhisattva will attain perfect enlightenment.

“‘Why is this?

“‘Blessed One! The Dharma of a bodhisattva is to cultivate the path and conduct diligently throughout samsara, guiding and benefiting immeasurable sentient beings and enabling them to enter nirvana without remainder, while apprehending no beings who are transformed.

“‘Therefore, Blessed One, one who practices the bodhisattva conduct should value samsara and not esteem entry into nirvana. Having valued samsara, the bodhisattva serves immeasurable Buddhas, guides and benefits immeasurable sentient beings, hears and studies innumerable teachings, enters into the thoughts of sentient beings, and understands their aspirations and conduct; while revering the practice leading to nirvana, the bodhisattva places importance upon the various contemplative practices.

“‘If one sees a bodhisattva who fears the sufferings and tribulations of samsara and delights in the practice leading to nirvana, one should regard that bodhisattva as certain to fall, for that bodhisattva has abandoned the Tathagata’s conduct and has failed sentient beings. How can one be called a bodhisattva if one does not accord with bodhisattva conduct but instead delights in the shravaka ground or the pratyekabuddha ground? This should be called not bodhisattva conduct, but shravaka conduct.

“‘Why is this?

“‘The conduct of shravakas is to fear the sufferings and tribulations of samsara. A bodhisattva, however, journeys through immeasurable rounds of samsara without being bound by them.’

“The Tathagata Satisfied Mind praised the Bodhisattva Courageous Power, saying:

“‘Excellent! Excellent! These words are exceedingly good, and this teaching is well matured. A bodhisattva who practices the path relinquishes personal peace and happiness but does not abandon others, constantly examines personal faults but does not seek the faults of others.’

“The Bodhisattva Courageous Power again said:

“‘Blessed One! What is bodhisattva conduct?’

“The Buddha Satisfied Mind replied:

“Good man! Through his own right conduct, he expounds to living beings the successes and failures, sufferings and hardships of birth and death. Though enduring the immeasurable sufferings and afflictions of birth and death, he is not afraid.

He does not delight in the stages of the shravakas or pratyekabuddhas, but devotes himself to cultivating the practices of a bodhisattva. He is not attached to meditative concentration, yet within the three realms he clearly understands meditative concentration. He knows the evil destinies thoroughly and cultivates the various methods of skillful means.

He fully knows the inexhaustible merits of meditative concentration, wisdom, and liberation. He gives rise to the wisdom of the unborn and proclaims to others that all dharmas have fundamentally never existed and that wisdom itself is also unattainable. He knows living beings, yet sees no self or person in them.

With wisdom, he guides and transforms all living beings, enabling them to understand that all dharmas are quiescent and extinct. He receives and upholds all dharmas and comprehends all Buddha lands. He knows that all things are like empty space; the Buddha lands are pure, and his wisdom is luminous and immaculate.

Through wisdom, he penetrates all dharmas as neither increasing nor diminishing, and with the excellent marks adorns wisdom that is unattainable. Therefore, he reverently cultivates all roots of merit and never neglects or abandons them, while having few afflictions and few concerns. Toward all living beings, he constantly performs deeds that rescue them from calamity.

In body and mind he is detached, accumulating merit and fostering virtue without weariness. He arouses meditative contemplation and thoroughly realizes right concentration and one-pointedness of mind. Through skillful means, he penetrates the profound and subtle dharmas.

Whatever teachings he proclaims, he distinguishes and contemplates their practices, bringing the virtues of their fruits to fulfillment. He guides and transforms through the disciplines of the shravakas and pratyekabuddhas. He delights in the liberating practices of the Tathagata, carries out the bodhisattva practices, and manifests the deeds performed by the Tathagata.

“This is the practice of a bodhisattva.”

The Buddha continued: “Great King! At that time, when the Bodhisattva Courageous Strength heard the Tathagata Calmed Intent teach this Dharma, he again addressed him, saying:

“‘World-Honored One! This is truly rare and unprecedented. The World-Honored One has now taught the practices that bodhisattvas must carry out.

“‘World-Honored One! According to my understanding of the Buddha’s teaching, skillful means is the Dharma practiced by bodhisattvas.

“‘World-Honored One! Just as empty space contains all the myriad things throughout the ten directions and, by the appearance of all forms, reveals its own immeasurable nature—encompassing all classes of things possessing form while remaining unobstructed—

“‘World-Honored One! So too, through skillful means, bodhisattvas attain mastery over all dharmas. The dharmas they have studied and those they have not yet studied, the dharmas of ordinary beings and the dharmas of the Buddhas, all proceed from this.

“‘It is also like a great stream of fire: wherever it passes, grass and trees are all burned.

“‘So too, a bodhisattva moves freely among all dharmas and uses the fire of wisdom to burn away the ignorance that darkens the three realms.

“‘It is also like a strong man who, fiercely enraged, harms others without regard for hardship.

“‘So too, through skillful means and prajnaparamita, a bodhisattva freely eliminates the defilements of all living beings.

“‘It is also like a water-purifying jewel: when placed in turbid water, the water immediately becomes clear.

“‘So too, through skillful means, a bodhisattva dispels all defilements and the three kinds of impurity.

“‘It is also like an antidote called “Dispeller”: if it is placed among any poisons, all those poisons are completely neutralized. So too, through skillful means, a bodhisattva travels everywhere amid the perils and calamities of the three realms, wielding ingenious wisdom to eliminate the defilements of craving and desire in living beings.

“‘World-Honored One! Therefore, it should be known that skillful means is the bodhisattva practice of mastery over all dharmas.’

“Great King! When the Bodhisattva Courageous Strength spoke this Dharma, countless people aroused the aspiration for unsurpassed bodhi.

“Great King, do you wish to know who that former Bodhisattva Courageous Strength was? He was none other than the present Vajra-Wielding Warrior Guhyapada.

“This bodhisattva was steadfast and vigorous, wearing the armor of such lofty and vast vows. He made offerings to countless Buddhas of such radiant splendor that nothing could serve as a comparison.”

At that time, King Ajatashatru thought, “How heavy is the vajra club of the Vajra-Wielding Warrior Guhyapada? I possess very great strength, but I do not know whether I can lift it.”

Knowing the king’s thought, the Vajra-Wielding Warrior Guhyapada set the vajra club upon the ground. The moment the warrior set the club down, the entire great trichiliocosm quaked in six ways.

The Vajra-Wielding Warrior Guhyapada said to King Ajatashatru, “Your Majesty, try lifting it.”

King Ajatashatru possessed the strength of a mighty warrior. He immediately exerted all his power to lift it, yet he could not move the vajra club even the slightest bit.

The king marveled at this unprecedented occurrence. He came forward and addressed the Buddha, saying, “World-Honored One! My body possesses the strength of a mighty warrior, and I am also wearing exceedingly rare and precious armor. I can seize a great elephant by its trunk and hurl its body wherever I wish. Why, then, can I not move this small vajra club today by even so much as a hair’s breadth? How can there be such a marvel?”

The Buddha said, “Great King! This vajra club is heavy in virtue. It cannot be lifted through physical strength, by wearing armor, or by the power used to hurl a great elephant.”

The Vajra-Wielding Warrior Guhyapada said to Shakra, Lord of the Devas, “Kausika! You bear the title ‘Vajra Holder.’ Try lifting this vajra club.”

Then Shakra employed his limitless spiritual power and manifested the utmost extent of his supernormal abilities, intending to lift that vajra club, yet he was still unable to do so.

Shakra came forward and addressed the Buddha, saying, “World-Honored One! When the devas and I fought against the asuras, I used one finger to hurl the asura Vemacitrin as though tossing a small pellet, forcing that asura to flee.

“Why, then, am I unable to lift this tiny vajra club today?”

The Buddha said, “Kausika! This vajra club is heavy in virtue. It should not be compared with an asura whose immense body measures 3,360,000 leagues.

“Kausika, what do you think? Is Mount Sumeru heavy?”

Shakra replied, “World-Honored One! Mount Sumeru is exceedingly heavy.”

The Buddha said, “Kausika! Suppose a mighty warrior of immeasurable spiritual power held this vajra club in his right hand and placed it beside Mount Sumeru. If that warrior stood between them and lifted both, Mount Sumeru would still be somewhat lighter and would not equal the weight of this vajra club.

“Kausika! If the Vajra-Wielding Warrior Guhyapada were to use this vajra club, he could strike Mount Cakravada, Great Mount Cakravada, and the Vajra Mountains, reducing them to dust. Even so, the Vajra-Wielding Warrior Guhyapada has not yet manifested the full extent of his spiritual power.”