大寶積經

The Buddha continued: “Boundless Wisdom, great bodhisattvas advance toward the boundless realm of armor, the boundless realm of the Great Vehicle, and the boundless realm of the great path.

Why is this so? Because they are able to enter everywhere in accordance with circumstances. Because great bodhisattvas wish to enter all dharmas accordingly. They don great armor because they wish to enter all dharmas accordingly. They sit in the Great Vehicle because they wish to enter all dharmas accordingly. They abide in this great path because they advance toward equality in all dharmas.

Yet within this armor, not the slightest dharma can be found, whether internal or external, coarse or subtle, distant or near, past, present, or future, conditioned or unconditioned, abiding or non-abiding.

With respect to all dharmas, if through this armor they cannot discern, definitively comprehend, fully know, enter accordingly, directly realize, and transcend them, it cannot be called the donning of great armor.

With respect to all dharmas, if through this armor they can discern, definitively comprehend, fully know, enter accordingly, directly realize, and transcend them, only then can it be called the donning of great armor.

Furthermore, within this Great Vehicle there is not the slightest dharma, whether internal or external, and so forth, up to the dedication of merit toward omniscience. Because it enables one to fully know, enter accordingly, directly realize, and transcend all dharmas, this vehicle is called the Great Vehicle, the Vehicle of Skillful Dharma, the Vehicle of Nirvana, the Supreme Vehicle above all, and the Peerless Vehicle.

Furthermore, within this great path there is likewise not the slightest dharma, whether internal or external, and so forth; yet one can proceed upon the rightly balanced great path amid all dharmas.

There is not the slightest dharma that this rightly balanced path does not fully know. Therefore, this path is called the unsurpassed path, the immeasurable path, and the peerless path.

Boundless Wisdom, great bodhisattvas who don great armor are able to enter universally and accordingly into the active minds and mental factors of all sentient beings, and they are able to purify completely the defilements and afflictions of all sentient beings.

Seated in the Great Vehicle, they increase the roots of goodness of all sentient beings.

Abiding in this great path, they exhort and guide sentient beings by means of all wholesome dharmas.

Boundless Wisdom, because each sentient being, with each course of mental activity, continues to revolve perpetually throughout the bounds of samsara, great bodhisattvas seek the medicine of wisdom. Without relinquishing their armor, they are able steadfastly to don great armor, don immeasurable armor, don inconceivable armor, don pure armor, don boundless armor, don armor free from grasping, don the armor that knows the thoughts and perceptions of sentient beings, don the armor that knows there are no sentient beings, don the armor that knows there is no self, don the armor that knows the intrinsic nature of sentient beings, don the armor that awakens accordingly to the intrinsic nature of sentient beings, don the armor that knows the intrinsic nature of self,

don the armor that awakens accordingly to the intrinsic nature of self, don the armor that knows the intrinsic nature of the internal, don the armor that awakens accordingly to the intrinsic nature of the internal, don the armor that knows the intrinsic nature of the external, don the armor that awakens accordingly to the intrinsic nature of the external, don the armor that knows the intrinsic nature of the internal and external, don the armor that awakens accordingly to the intrinsic nature of the internal and external, don the armor that knows the intrinsic nature of all dharmas, don the armor that awakens accordingly to the intrinsic nature of all dharmas, don the armor that knows all dharmas to be unattainable,

don the armor that knows the intrinsic nature of all dharmas to be unattainable, don the armor that clearly knows all dharmas, don armor without boundary, don armor without a center, don armor without center or boundary, don armor that is not past, don armor that is not future, don armor that is not present, don armor without action, and don armor without an agent.

Boundless Wisdom, with respect to that armor, great bodhisattvas neither don it, nor awaken accordingly, nor definitively comprehend, nor escape, nor directly realize. Because there is no armor, they don armor. Without awakening accordingly, they are able to awaken accordingly. Without definitive comprehension, they are able to comprehend definitively. Without escaping, they are able to escape. Without directly realizing, they are able to realize directly.

Because there is no vehicle, they sit in the Great Vehicle. They establish no designation regarding the Great Vehicle. Where there is nothing to designate, they make designations. Yet within the Great Vehicle there is not the slightest designation.

If there is a designation, it is not a designation, because that which is designated cannot be apprehended.

Because it cannot be apprehended, there is likewise no vehicle. They use the vehicle as their abiding place and use non-attainment to abide in the Great Vehicle; they remain far removed from advancing toward anything, do not reach an ultimate end, and do not reach Nirvana.

Because it cannot be apprehended, they take what is not a path as the path and advance toward the path because it is rightly balanced. That rightly balanced path has nothing designated: who makes a designation, where is the designation made, and from where does the designation arise? There is also no action and no agent. It is neither conjoined nor unconjoined. All is relinquished with disenchantment; nothing whatsoever is sought.

Why is this so? That rightly balanced path is neither different from nor identical to all dharmas. Because it is unassociated, no perception of dharmas arises. It is apart from all dharmas, neither defiled nor pure. The Dharma-nature is likewise neither defiled nor pure.

Therefore, that path is called the undefiled path. By that which cannot advance, it advances; by that which cannot be grasped, it takes hold.

That path is exceedingly profound: unborn and unarisen, without emergence or action, without attainment or practice, without place or abiding, without obstruction or affair. Yet it can manifest clearly in all affairs. In all affairs, it is without differentiation. It does not turn in conformity with affairs. Because it is free of affairs, it reaches the unsurpassed state.

Boundless Wisdom, great bodhisattvas should understand that armor, that vehicle, and that path in this way. Yet that armor, that vehicle, and that path cannot be seen or known, because they cannot be apprehended. Who dons the armor, who sits in that vehicle, and who follows that path can neither be seen, nor known, nor apprehended.

Boundless Wisdom, if great bodhisattvas, after hearing this Dharma, are neither startled nor afraid, but read, recite, expound, and proclaim it; if they do not contradict the principles and purport of the Dharma, but practice in accordance with it, give rise to joyful aspiration, and enter supreme conviction, then for the sake of this Dharma they should apply themselves diligently and vigorously.

If, regarding this Dharma, they are capable of definitive understanding of its principles and purport and possess skillful means, then they don that armor, sit in that vehicle, and practice that path.

Because they advance within this profound Dharma of non-attainment, they reach the end of the bounds of samsara, attain perfect awakening, and are able to appear in the world adorned with boundless merit.

Boundless Wisdom, within this Dharma, great bodhisattvas should give rise to joyful aspiration, arouse great diligence and vigor, and remain free from heedlessness.

Regarding this profound Dharma, if any sentient being merely gives rise to joyful aspiration, I declare that person to have gained benefit—an exceedingly great benefit. How much more so one who is able to advance with diligent vigor, freedom from heedlessness, and pure observance of the precepts.

Boundless Wisdom, behold how vast this Dharma is, how extraordinary, and how pure!

I earnestly praise this Dharma because I wish to cause sentient beings to give rise to joyful aspiration. They will thereby gain everlasting peace, happiness, and benefit, for it brings disenchantment and relinquishment, quiescent cessation, and complete knowledge.

Boundless Wisdom, you should further behold how this Dharma can bestow in full both worldly and supramundane peace and happiness.

All sentient beings who suffer deprivation do so because they have regressed from this profound Dharma; consequently, they remain far removed from every form of worldly and supramundane fulfillment, peace, and happiness.”

Infinite Wisdom! Look again at this profound Dharma treasure present before the Tathagata: how fully endowed with benefit it is, and how readily obtainable!

Now, with regard to this profound Dharma, you should diligently cultivate and practice it.

When I expound this Dharma treasure, there are foolish ordinary beings who do not even wish to hear it, much less accept and uphold it.

Though the Dharma treasure present before the Tathagata is fully endowed with benefit, they do not delight in listening to it and do not wish to inquire about it.

If, during the final five-hundred-year period, when the true Dharma is extinguished and the Buddha, the Dharma treasure, and those who uphold the Dharma—the Three Jewels—are no longer present, how could they delight in hearing it or wish to inquire about it?

Infinite Wisdom! Nevertheless, in that later time, if people are skillfully empowered by the Tathagata, they too will be enabled to attain this profound Dharma treasure.

Infinite Wisdom! In that fearful age, this profound Dharma treasure will in truth suffer no diminution and will not be extinguished. It is only that no one will listen to this Dharma and no one will accept and uphold it, except those who, in the presence of the Buddha, thirsted to listen and donned the armor. When that age arrives, they will be able to delight in listening to and upholding this Dharma treasure.

In that later age, any beings who, having heard this Dharma, can give rise to pure faith—I declare that they will attain this vast Dharma treasure. How much more so those who, now abiding within this Dharma treasure, can give rise to pure faith and diligently cultivate it!

Infinite Wisdom! When donning the unsurpassed, immeasurable, and supremely great armor, great bodhisattvas should think: “For the sake of all deficient beings—those deficient in moral discipline, learning, wisdom, liberation, and the knowledge and vision of liberation—I shall use this great Dharma treasure to bring them to completeness.”

Because they are brought to completeness by this great Dharma treasure, all their deficiencies are abandoned. They are brought to fullness in the riches of moral discipline, learning, wisdom, liberation, and the knowledge and vision of liberation. The fires of greed, hatred, and delusion are entirely extinguished. All illnesses are healed. They are given the unsurpassed excellent medicine to drink. By drinking this medicine, all their illnesses are dispelled, and they attain great peace and happiness. They forever depart from the remainder of conditioned existence and realize the cool nature of unsurpassed nirvana. No further reflection or examination remains, and they seek neither anything conditioned nor anything unconditioned.

Why is this?

Because this nirvana is the highest peace and happiness, and nothing worthy of being sought remains. All seeking has forever ceased and been utterly ended.

Infinite Wisdom! Having donned the great armor in this way, great bodhisattvas, out of compassion, gather in all beings and mount this Great Vehicle.

Upon this Great Vehicle, the Buddhas of the past mounted and attained deliverance; the Buddhas of the future will mount and attain deliverance; and the Buddhas of the present are now mounting and attaining deliverance. Yet there is no one who goes, no vehicle, and no deliverance.

Why is this?

Because it is emptiness, signlessness, wishlessness, non-arising, and the absence of an agent.

There has been no deliverance, there is no deliverance now, and there will be no deliverance.

Those who mount this vehicle attain deliverance in this manner: they are skillfully delivered without attachment. With regard to all dharmas, there is neither conjunction nor non-conjunction, neither coming nor going.

When this vehicle attains deliverance upon the path, there is likewise neither conjunction nor non-conjunction, neither coming nor going.

When this vehicle and this path attain deliverance through the great armor, there is likewise neither conjunction nor non-conjunction, neither coming nor going, because they are unobtainable.

Infinite Wisdom! Great bodhisattvas proceed toward unsurpassed bodhi by means of this armor, this vehicle, and this path.

Furthermore, when proceeding by means of this armor, this vehicle, and this path, a great bodhisattva does not think, “The dharmas of ordinary beings, the dharmas of sravakas, the dharmas of pratyekabuddhas, or the dharmas of the Buddhas are either far from or near to me.” Nor does a great bodhisattva think, “The Dharma of emptiness, the Dharma of signlessness, the Dharma of wishlessness, the Dharma of non-arising, or the Dharma of non-action is either far from or near to me.” Nor does a great bodhisattva think, “The Dharma of disenchantment, the Dharma of detachment, the Dharma of cessation, or even the great parinirvana is either far from or near to me.”

Infinite Wisdom! This great armor, this vehicle, and this path cannot be shaken by any bodhisattva, any pratyekabuddha, any sravaka, or any being as they proceed toward unsurpassed bodhi.

Infinite Wisdom! Having attained immovability in relation to this armor, this vehicle, and this path, the Buddhas, the World-Honored Ones, enter parinirvana.

Why is this?

Because all dharmas cannot be moved; because such is the nature of all dharmas, the characteristic of the nature of dharmas, the characteristic of complete detachment, the characteristic of purity, and universal purity.

They cannot be examined, supremely examined, or universally examined by means of characteristics.

The characteristics of all dharmas and the nature of those characteristics cannot be examined, supremely examined, or universally examined by means of nature.

All dharmas are without nature and without characteristics; they cannot be revealed or expressed. This is the true nature and characteristic of all dharmas.

Infinite Wisdom! Likewise, the true characteristics of this armor, this vehicle, and this path cannot be revealed or expressed.

In order that beings may clearly understand and increase the light of all dharmas, I provisionally designate and briefly explain this armor, this vehicle, and this path.

Now, if you wish to practice according to the meaning of this armor, this vehicle, and this path, you must not rely upon provisional designations, revelation, or verbal expression, but should practice in accordance with the meaning.

In practicing according to the meaning, there is not the slightest thing to be practiced, nor the slightest thing according to which one practices.

If it is not the true meaning, one should not practice according to it. If it is the true meaning, one should practice according to it.

When practicing according to the true meaning, one does not practice according to sounds, letters, or words; one does not practice according to a practitioner, nor does one turn in accordance with them.

What is the meaning?

It is the secret teaching.

Regarding the secret teaching, one should awaken in accordance with it and practice with faith.

When one practices with faith, there is no discrimination within the true meaning. Only within non-discrimination should one practice accordingly.

To practice accordingly in this way is precisely neither to practice nor to practice in accordance with anything.

Why is this?

Within the true meaning, there is not the slightest practice, not the slightest practice in accordance with anything, and not the slightest universal practice. Because it is detached from practice, one should not practice according to anything.

One does not practice according to what accords with bodhi, nor does one practice according to what accords with cyclic existence.

With regard to accordance and non-accordance, there is neither mental engagement nor right mindfulness, for mindfulness is pure.

Therefore, one should not practice according to anything.

Infinite Wisdom! Within the true meaning, you should practice accordingly and not follow any other practice.

If you follow another practice, you will lose mindfulness and pursue sounds, letters, and language. You will be unable to relinquish that language.

When you fully know sounds, transcend letters, and awaken to language, you will neither practice according to them nor revolve in cyclic existence.

Within the true meaning, practicing accordingly and entering accordingly in this way, there is not the slightest practice, because all practice has ceased.

Infinite Wisdom! When practicing within the true meaning, do not use practice to practice the meaning.

If one does not take practice as the means of practicing the meaning, then there is neither arrival nor return.

If one attains neither arrival nor return, then through that armor, that vehicle, and that path, one may accordantly advance toward unsurpassed bodhi and bring great benefit to sentient beings.

O Boundless Wisdom! If one speaks thus concerning that Dharma, practices in accordance with its meaning, and is able to enter it accordantly, one’s mind will be free from delusion and doubt, and one will accomplish supreme resolute understanding. As for that armor, that vehicle, and that path, those who have not yet embraced them will embrace them and quickly advance toward them. Those who have not yet donned that armor will quickly don it. Those who have not yet mounted that vehicle will quickly mount it. Those who have not yet become established upon that path will quickly become established upon it.

Boundless Wisdom! Those sentient beings will gather vast provisions of merit, be protected and kept in mind by the Buddha-Bhagavats, remain without contradiction toward the Dharma, and join the ranks of the Sangha.

O Boundless Wisdom! You have gathered immeasurable roots of goodness. In the latter age to come, you will use this Dharma to gather in sentient beings. For the sake of sentient beings, you will shoulder this heavy burden and acquire immeasurable merit, difficult to describe or enumerate.”

The Blessed One then spoke these verses:

“The fearless bodhisattva,

When donning that armor,

For the benefit of sentient beings,

Dons the boundless armor.

If sentient beings are poor and destitute,

Suffering without the wealth of Dharma,

Without moral discipline or extensive learning,

Without wisdom or liberation,

He dons that boundless armor

To bring the Dharma to fulfillment.

Because the Dharma is brought to fulfillment,

All attain peace and happiness.

To cast off every poverty and suffering,

He expounds the unsurpassed Dharma.

Those who hear it are all cleansed of defilement

And abide happily upon the path.

Their aggregate of moral discipline becomes complete,

Their extensive learning is like the ocean;

They then attain the highest wisdom,

And thereby sever their bonds.

Liberation shines everywhere,

As does the right knowledge and vision of liberation.

If anyone directly realizes these,

All attain peace and happiness.

The great fires of greed, anger, and delusion

Constantly blaze and consume all around;

Because of them, sentient beings suffer.

I shall extinguish those fires.

I shall give medicine to sentient beings

And cure every illness.

When their illnesses have been dispelled,

They will reach the realm of nirvana,

Forever abandon every remainder,

And proceed directly to the abode of peace and happiness.

From within that peace and happiness,

No one ever turns back.

All conditioned pleasures

Are no longer sought there.

The unsurpassed great bliss

Will be realized there by all.

Through the Dharma free from conceptual proliferation,

I bring sentient beings to maturity;

All will attain

Ultimate great bliss.

Those who advance in this way

Pass straight beyond and never return.

Having gone beyond all destinations,

They perpetually attain supreme peace and happiness.

Within that great bliss,

Whether desiring or not desiring,

Whether advancing or not advancing,

All such distinctions will cease.

Having donned the armor in this way,

They will mount that vehicle.

Out of compassion for sentient beings,

They gather in every one of them.

The Buddha-Bhagavats of the past

Attained liberation through that vehicle.

The Buddha-Bhagavats of the future

Will attain liberation through that vehicle.

The Buddha-Bhagavats of the present

Now attain liberation through that vehicle.

Therefore, there is no Buddha

Who does not mount this Mahayana.

All the Supremely Victorious Ones,

The great refuge of the world,

Attain liberation through that vehicle

Yet do not conceive of a vehicle.

What is not a vehicle is made the vehicle;

What is not a path is made the path;

What is not emergence is made emergence;

Because it is liberation, it is unsurpassed.

When liberation is attained through that vehicle,

Not the slightest liberation has occurred,

For it is empty and signless,

Wishless and unconditioned.

Neither vehicle nor liberation—

Only this is called the Mahayana.

All things are equal;

Through this, one advances.

That vehicle is not conjoined,

Nor is it unconjoined.

One advances toward the unsurpassed path

And directly realizes great bliss.

That vehicle is not associated,

Nor is it unassociated.

It has no location and no dwelling place;

Through this, one advances.

That path has no coming;

That path also has no going.

Having attained that right path,

One advances in serene quiescence.

I teach concerning that path,

That vehicle, and that armor:

The Dharma has no dwelling place

And is supremely serene and unsurpassed.

All dharmas of ordinary beings,

All dharmas of shravakas,

And all dharmas of pratyekabuddhas—

None can be apprehended.

Among all the dharmas of the Buddhas,

The unsurpassed, stainless Dharma

Is neither distant nor near;

None of it can be apprehended.

Dharmas that are empty and signless,

Dharmas that are wishless and unconditioned,

Are neither distant nor near;

None can be apprehended.

The dharmas of disenchantment, detachment, and cessation,

And the serene Dharma of nirvana,

Are neither distant nor near;

None can be apprehended.

That vehicle, that armor,

And that path cannot be grasped;

They are unsurpassed and immovable,

And ultimately cannot be apprehended.

The intrinsic nature of all dharmas,

Their rare and true characteristic,

Cannot be established through designation,

For the Dharma-nature is empty.

That vehicle, that armor,

And that path cannot be revealed.

As is the intrinsic nature of all dharmas,

So too is their nature.

Within all dharmas,

Neither characteristic nor nature can be apprehended.

Concerning dharmas without nature or characteristics,

I have briefly revealed this to you.

Within all dharmas,

Every intrinsic nature and characteristic

Of which I speak in this way

Is ultimately nonexistent.

That vehicle and that path,

And the intrinsic nature and characteristics of that armor—

Even if words are sought for them there,

Ultimately none can be found.

Because words do not exist,

This is the rare characteristic.

Even within such verbal expression,

No words can be found.

Dharmas cannot be measured;

They are unsurpassed, boundless, and immeasurable.

None can be measured;

Therefore, the Dharma is unsurpassed.

That vehicle, that armor,

And that path are likewise.

Within that which is signless,

One should enter accordantly in this way.

So that sentient beings may

Comprehend this and diligently cultivate it,

And swiftly attain the light of Dharma,

I speak in this way.

Dharmas are without language;

None can be expressed.

Within those dharmas,

All should enter accordantly.

Because the Dharma is beyond verbal expression,

One should practice accordantly therein.

Practice contains not the slightest practice;

All dharmas are without practice.

Without seeking, one delights in seeking;

Without practicing, one practices accordantly.

One who practices accordantly in this way

Does not scrutinize the meaning.

Now, regarding the true meaning,

You should practice wholly in accord with it.

Sounds and words—

Do not be carried along by them.

If, amid sounds and words,

One succeeds in not being carried along,

Only then does one practice in accord with the meaning;

Such a one is a seeker of meaning.

What is called the meaning?

Know that it is the secret teaching.

Through faith free from discrimination,

One then practices in accord with that meaning.

Clearly knowing the meaning in this way,

One attains the secret teaching.

Without attachment or anything grasped,

One neither acts nor is carried along.

If there is accordant practice,

Then there is accordant attachment.

If there is no accordant practice,

Then one is not carried along by anything.

Through this right mindfulness,

One leaves behind all that carries one along.

Bodhi and samsara

Are both without association.

There, too, is no thought;

No-thought is right mindfulness.

Because mindfulness therein is pure,

One is called a pure person.

If one cultivates otherwise,

One departs far from the unsurpassed Dharma.

Regarding that meaning, you should

Cultivate in accordance with these words.

If one follows words,

Then one follows sounds.

Unable to transcend them,

One remains the same as worldly dharmas.

Sounds and written characters—

One should not be carried along by them.

One should know the true meaning

And, without practice, practice accordantly.

The true meaning has no sound,

Nor does it have written characters.

Because it transcends language,

It alone is called the true meaning.

One should practice in accord with that meaning,

Practicing accordantly with nothing possessed.

Because all practice has ceased,

It alone is called the true meaning.

Within the true meaning,

Non-practice is taken as practice.

One then becomes irreversible

And never relinquishes the armor.

According with the great armor,

The Mahayana, and the great path,

One advances toward the abode of peace and happiness

And benefits sentient beings.

Those dharmas of peace and security

I now teach to you.

You should practice according to their meaning,

And you will bring your doubts to an end.

If anyone mounts that vehicle,

Having mounted it, one will advance

And swiftly reach great bodhi,

Directly realizing unsurpassed awakening.

Regarding that supreme vehicle,

Non-vehicle is the swift vehicle.

Regarding the path and the armor,

Their meaning is likewise.

Regarding that impermanent Dharma,

Those who diligently cultivate it—

Such sentient beings

Are protected and kept in mind by the Buddhas.

In the latter age of fear”

You must expound this Dharma

Widely for all sentient beings,

And thereby benefit them.

In the latter age of fear,

If you can expound this Dharma,

You will engender unsurpassed merit,

The measure of which cannot be fathomed.”

The Buddha continued: “Boundless Wisdom! The armor donned by great bodhisattvas is called the Great Victory; it is also called the Boundless Victory and the Great Adornment.

The vehicle upon which they ride is called the Great Vehicle; it is also called Boundless Light and the Wondrous Adornment.

The path they follow is called the Provisions of Immeasurable Adornments; it is also called the Provisions of Immeasurable Skillful Means.

By means of this path, great bodhisattvas proceed toward unsurpassed bodhi.

“Furthermore, Boundless Wisdom! Immeasurable kalpas ago—and then twice that number of kalpas—there appeared in the world a Buddha named Sandalwood Fragrant Radiance Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Blessed One. That kalpa was called Lightning Radiance, and the land was called Radiance.

“In that realm, the ground was level and free of impurities, tiles, gravel, thorns, and brambles. Gold and silver formed the sand, arrayed in rows as boundary markers, beautiful to behold.

“In that realm, each of the four continents under heaven measured two hundred million yojanas across. On each continent there were forty-eight thousand great cities. Each city measured ten yojanas in width and twenty yojanas in length, and its walls and moats were lofty, magnificent, and splendidly adorned.

“Within each city dwelt eight kotis of people, and ten thousand gardens were distributed around it, encircling it beautifully. In that realm there were also many kinds of flowering trees, fruit trees, fragrant trees, clothing trees, trees bearing the finest flavors, and vajra trees, intermingled as adornments. The ponds and lakes had even banks and were filled with water possessing the eight excellent qualities; lotus flowers of four colors continually blossomed in profusion.

“That Sandalwood Fragrant Radiance Tathagata had a lifespan of sixty-eight koti nayutas of years.

“He also had a retinue of sixty koti nayutas of shravakas.

“At that time, the people of the land of Radiance were beautiful in appearance, peaceful, secure, and happy. Their greed, anger, and delusion were slight, and they were easy to teach and transform. With only a little instruction, they immediately understood clearly the nature and characteristics of all dharmas.

“Boundless Wisdom! At that time there was a wheel-turning sage-king named Accomplisher of All Meanings, who possessed the seven treasures and to whom the four quarters submitted.

“On that continent of Jambudvipa was a great city forty yojanas across, densely populated, peaceful, secure, prosperous, and joyful. Within the city, the royal palace measured five yojanas across and was adorned with the seven treasures. Beautiful tala trees hung with small bells and were covered by nets of pure gold.

“The king’s main hall was made entirely of blue vaidurya, measured one yojana across, and had a thousand pillars on its four sides. Above that palace were a thousand tiers of lofty, magnificent, and beautifully adorned towers embellished with jewels. Before the hall was a crystal-clear fragrant pond, and beside it were sixteen smaller, fragrant, radiant ponds made of the seven treasures. In every pond, the flowing, rippling water produced wondrous sounds like music being played. Each small pond had sixteen flights of steps, while the large pond had thirty-two. Every flight of steps was made entirely of pure gold. Jeweled trees stood in rows, jeweled nets stretched overhead, and the finest fragrance wafted throughout the city. Therefore, that pond was called the Pond of Fragrant Radiance.

“Boundless Wisdom! That wheel-turning king had four consorts. The first was named Boundless Sound, the second Virtuous Sound, the third Myriad Wondrous Sounds, and the fourth Sound of the Goose King.

“Each consort had two sons. The first was named Unfailing Victory, the second Excellent Victory, the third Dragon Victory, the fourth Victorious Sound, the fifth Wondrous Sound, the sixth Brahma Sound, the seventh Victorious Cloud, and the eighth Cloud Sound.

“There were six hundred million palace maidens, and their sons numbered ten thousand.

“At that time, while the wheel-turning king Accomplisher of All Meanings was enjoying himself with his retinue within the inner palace, he suddenly saw a Tathagata of wondrous appearance manifest in the sky. The Tathagata told the wheel-turning king:

“‘Great King, you should don the unsurpassed armor, mount the unsurpassed vehicle, and proceed toward unsurpassed bodhi, bestowing the medicine of wisdom upon all sentient beings. You should not become intoxicated by the five desires of gods and humans.

“‘That great armor can embrace unsurpassed peace and bliss. That unsurpassed vehicle can carry you into the unsurpassed flower garden. Once you have entered it, you will never turn back.

“‘All the sensual pleasures of gods and humans are impermanent phenomena, subject to change and decay. They do not endure; in but a moment they change and perish.’

“Having heard these words, the wheel-turning king Accomplisher of All Meanings addressed the Tathagata manifest in the sky:

“‘Who can teach that great armor and how it is to be donned?

“‘Who can teach that Great Vehicle and how it is to be mounted?

“‘Who can teach that great path and how one is to proceed upon it?’

“That Tathagata replied:

“‘Great King! The Sandalwood Fragrant Radiance Tathagata is presently abiding at the place of enlightenment. The Great King should go there. That Blessed One will teach the Great King the Dharma of donning the great armor, mounting the Great Vehicle, and proceeding upon the great path.’

“After giving this instruction, that Tathagata suddenly disappeared.

“Boundless Wisdom! Having witnessed this, the wheel-turning king Accomplisher of All Meanings was awestruck and reverent. He gave rise to a rare aspiration and no longer delighted in the various sensual pleasures of gods and humans. He became disenchanted with and renounced all conditioned activities, seeking the great armor, the Great Vehicle, and the great path.

“The wheel-turning king, together with his eight princes, four consorts, the crown princes, and the palace maidens, went to the place of the Sandalwood Fragrant Radiance Tathagata.

“Having arrived before the Buddha, the wheel-turning king and his retinue reverently bowed at the Buddha’s feet. They scattered one hundred beautiful flowers made of the seven treasures over the Buddha and presented immeasurable cīvaras to the Buddha and the assembly of shravakas. For ten thousand years, they also offered all necessities.

“Thereafter, the wheel-turning king relinquished his throne and, together with his retinue, went forth into homelessness in the true Dharma of the Sandalwood Fragrant Radiance Tathagata.

“Boundless Wisdom! At that time, the Sandalwood Fragrant Radiance Tathagata knew the sincere aspiration and joyful inclination of the bhikshu Accomplisher of All Meanings and his retinue, and therefore revealed and explained to them the adornment of armor and the adornment of the Great Vehicle.

“Having heard this Dharma, that bhikshu gave rise to an unwavering resolve. For the sake of the profound Dharma, throughout his life he sat upright in contemplation, practicing diligently without regressing. He constantly remained close to the Tathagata and was unmoved in thought by any worldly sensual pleasure.

“Boundless Wisdom! At that time, the Sandalwood Fragrant Radiance Tathagata asked the bhikshu Accomplisher of All Meanings: ‘Good man! Have you now donned the great armor, mounted the Great Vehicle, and proceeded toward the path? By means of that path, one can attain wisdom that knows all modes and unequaled, peerless wisdom. You should diligently and energetically cultivate in accordance with principle.’

“That bhikshu replied:

“‘Blessed One! I now see no dharma whatsoever called armor, nor do I see anyone who dons armor. I also do not see from where armor is donned, nor do I see any place where armor is donned.

“‘Blessed One! I now see no dharma whatsoever called a vehicle, nor do I see anyone who rides the Great Vehicle. I also do not see from where the Great Vehicle comes, nor do I see any place where the Great Vehicle is ridden.’

“Blessed One! I now see no dharma whatsoever called the path, nor do I see anyone who, by means of this path, has approached it or is now approaching it. Nor do I see whence the path comes, nor do I see any abode of the path.

Blessed One! With regard to unsurpassed bodhi, whether it be far or near, past, future, or present, I neither apprehend nor perceive anything.

As I contemplate in this way at present, there is truly not the slightest dharma that may be approached and realized.

Blessed One! If I attain nothing, should I be asked: ‘Have you donned the armor, mounted the Mahayana, and set forth toward the path?’

The Blessed One is the Knower of All and the Seer of All. Only the Blessed One can clearly know the extent to which I practice in accordance with the Dharma; it is not within the sphere of the shravakas or pratyekabuddhas.”

O Boundless Wisdom! When he spoke thus before that Tathagata, Bhikshu Accomplisher of All Meaning and his retinue attained the bodhisattvas’ patient acceptance of the non-arising of dharmas. Because they attained the patient acceptance of the non-arising of dharmas, they all became irreversible.

The Tathagata Sandalwood Fragrant Radiance then bestowed predictions upon all of them, declaring that after five hundred asamkhya kalpas they would all attain unsurpassed bodhi.

When they heard the Buddha bestow these predictions, they rejoiced and exulted, soaring into the sky to a height of seven tala trees, and spoke verses in praise of the Buddha:

Of immeasurable great renown,

Steadfast as Mount Sumeru,

The Buddha, endowed with omniscience,

Skillfully expounds all virtues.

The Buddha-eye clearly sees all,

Like the radiant sun;

Majestic amid the great assembly,

I bow at the Blessed One’s feet.

With immeasurable stores of merit,

The Buddha’s wisdom is perfected;

We too shall attain

The Blessed One’s unsurpassed wisdom.

The great unsurpassed radiance

Illuminates the realms of gods and humans,

Revealing the treasuries of all dharmas,

A boundless ocean of virtue.

His wisdom is never lost;

The Perfectly Awakened One is free from afflictions.

With the light of wisdom and great vigor,

I bow to the One of profound virtue.

The great naga, greatly adorned,

Whose body is graced with excellent marks,

Abides steadfastly like Mount Sumeru,

Peerless in gathering assemblies.

As the Guide of the world,

He outshines gods and humans;

He teaches with fearlessness.

I bow to the supreme person.

The Blessed One, greatly quiescent and silent,

Is a boundless ocean of virtue.

He opened the Dharma-eye for me

And caused me to don the armor.

Thus, at all times,

I am one who has mounted the Mahayana,

Ever abiding upon this path,

Proceeding until nothing further remains.

The courageous Muni

Clearly knows all dharmas;

None in the world surpasses him.

We all take refuge and entrust our lives to him.

O Boundless Wisdom! When the Tathagata Sandalwood Fragrant Radiance taught this Dharma, he brought immeasurable and innumerable sentient beings to maturity.

Thereafter, Bhikshu Accomplisher of All Meaning and his retinue made offerings to and reverently served immeasurable and innumerable Buddhas. After five hundred asamkhya kalpas, he attained unsurpassed bodhi and was called Tathagata King Who Transcends Boundless Realms. That Buddha’s land, from its virtues to its vast extent, was in every respect equal to the Radiant World of the Tathagata Sandalwood Fragrant Radiance. The assembly of shravakas was also immeasurable in number.

The royal consorts, princes, and their retinues also attained unsurpassed bodhi after five hundred asamkhya kalpas.

O Boundless Wisdom! Great bodhisattvas don the great armor, mount the Mahayana, and, upon that path, bear the great torch of Dharma, become the great light of Dharma, emit the great rays of Dharma, raise the great banner of Dharma, beat the great drum of Dharma, and board the great vessel of Dharma. Thus embracing the great Dharma, they set forth, travel where great bodhisattvas travel, and pour down the rain of Dharma to moisten sentient beings, causing them all to rejoice. With courageous vigor, they proceed toward unsurpassed bodhi.

O Boundless Wisdom! When great bodhisattvas abide upon that path, they attain the light of Dharma. Through that light, they perceive that the dependent origination of all dharmas is empty by nature, signless by nature, and non-arising by nature.

They do not perceive form as existing within form, nor do they perceive feeling, perception, formations, or consciousness as existing within feeling, perception, formations, or consciousness. They do not perceive within consciousness any consciousness apart from the dependent origination of consciousness. They clearly know the characteristic of consciousness: it is empty by nature, signless by nature, non-arising by nature, and dependent solely upon conditions.

They see that conditions come together, and that those conditions too are empty, signless, and non-arising.

When they see in this way, they do not perceive the eye faculty as existing within the eye faculty; the same is true of the faculties of the nose, tongue, body, and mind.

They do not perceive within the mind faculty any mind faculty apart from the dependent origination of the mind faculty. They clearly know the characteristic of the mind faculty: it is empty by nature, signless by nature, and non-arising by nature.

This extends to the earth dhatu, fire dhatu, wind dhatu, space dhatu, Desire Realm, Form Realm, and Formless Realm: there is no agent and no experiencer. In no dharma whatsoever do they perceive the slightest dharma that arises apart from conditions. All depend upon causes and conditions, are signless by nature, and are non-arising by nature. The nature of causes and conditions is also empty, signless, and non-arising.

O Boundless Wisdom! Such is the contemplation of dependent origination undertaken by great bodhisattvas when they abide upon that path.

Having contemplated in this way, they are able, through wisdom, to realize ultimate reality within dependent origination.

Through this light of all dharmas, the ten powers of a Buddha, the four fearlessnesses, the eighteen distinctive qualities, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and even all the Buddha-Dharmas are swiftly perfected.”

The Blessed One then spoke in verse:

“Bodhisattvas, those fearless ones,

Are able to abide in this way;

They become the great light of Dharma

And proceed through wondrous wisdom.

They raise high the great banner of Dharma,

A banner unsurpassed;

Within all the Buddha-Dharmas,

They proceed with right mindfulness.

With wisdom they sport skillfully,

Giving the Dharma to sentient beings;

They pour down a great rain of Dharma

And proceed fearlessly.

They moisten sentient beings with Dharma

And cause them all to rejoice;

Through this, the bodhisattvas

Proceed in sublime goodness.

Bodhisattvas such as these

Attain the great light of Dharma;

Within the true Dharma,

They courageously and skillfully abide.

Through this light of Dharma,

They clearly know all dharmas:

Arising through various conditions,

None possesses solidity.

All dharmas are empty by nature,

Signless by nature,

Unborn by nature,

And without substance by nature.

Dharmas arise

Through the convergence of conditions;

Yet because conditions converge,

Their nature has no existence.

Bodhisattvas skillfully contemplate

And clearly know that conditions too are empty;

Conditions are empty by nature,

Signless by nature,

Also without arising,

And without any activity.

Those who contemplate in this way

Diligently cultivate the Dharma;

Because dependent origination has no substance,

Conditions are not truly conditions.

Contemplating thus in accord with principle,

They can know all dharmas;

They contemplate form, feeling, and perception,

And formations and consciousness likewise.

It is through causes and conditions

That the skandhas arise;

The skandhas have no reality,

For their nature is originally empty.

Because their nature is empty, they are signless;

All are without arising.

The skandhas are free from characteristics;

Being free from characteristics, they are unborn.

Being unborn, they do not cease—

Such are the characteristics of the skandhas.

Within the signless, signs are falsely conceived;

Whence could such signs arise?

Because dharmas have no substance,

The skandhas too have no nature.

The dhatus and ayatanas are likewise;

All arise dependently,

Their nature originally empty,

Signless and without substance.

Within all dharmas,

The substance of any dharma cannot be apprehended.

Those who clearly know all dharmas

Contemplate names and meanings.

The Desire, Form, and Formless Realms

All arise dependently;

Their nature is originally empty,

Signless and also without substance.

Examine the wisdom that contemplates:

How could it know that object?

That wisdom and that object

Are always devoid of intrinsic nature.

What arises and the various conditions—

Both are without activity.

To be able to know in this way:

This is the characteristic of true reality.

The signless is expressed by means of signs;

Through this, bodhisattvas realize it,

Yet they do not discriminate

Between signs and signlessness.

Those endowed with such excellent wisdom”

They perceive the mark of true reality.

Within all dharma realms,

They do not perceive the slightest mark of a dharma.

All dharmas and the Dharma realm—

Both are without marks.

All dharmas are free from marks;

This is called the Dharma realm.

Though it is named the Dharma realm,

It is neither a realm nor not a realm.

Although called the Dharma realm,

In truth, it cannot be apprehended.

When contemplating this meaning,

They do not dwell upon its inapprehensibility.

Because they are free from all discriminations,

They attain the light of the great Dharma.

Because all dharmas lack intrinsic nature,

The light also lacks intrinsic nature.

Through contemplating in this way,

They further attain the light of Dharma.

They do not perceive a wisdom that observes;

Even that seeing is not perceived.

Because they see dharmas as illusory and false,

This is called right contemplation.

The inconceivable light

Is boundless and immeasurable.

Seeing that all dharmas are empty

Is called non-discrimination.

If one sees dharmas as possessing marks,

Ordinary people cannot realize and enter this teaching.

Upon hearing this pure sound of Dharma,

One should give rise to a joyful heart.

If one sees that dharmas are unborn,

One attains non-discrimination.

Upon hearing this pure sound of Dharma,

One becomes tranquil and attains peace and bliss.

If, in the latter age, a person

Is able to hear the unsurpassed Dharma,

Know that such a being

Has long accumulated merit and virtue.

Those in the future latter age

Who are able to hear the unsurpassed Dharma

Should, within this Dharma,

Swiftly set forth toward it.