大寶積經

Moreover, O Boundless Wisdom! I recall that more than two asamkhyeya kalpas ago, a Buddha appeared in the world named Moon-Lamp King Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. That kalpa was called Ambrosia, and the land was called Purity.

That land was made of crystal and was constantly filled everywhere with radiant light. Any beings who encountered that light became pure, beautiful, and dignified. Therefore, that land was called Purity.

There were no separate designations for cities, towns, villages, or settlements. The roads throughout that land were exceedingly beautiful, with golden cords marking their boundaries. The distance between every pair of roads was uniformly half a krosha.

Within each such interval stood eighty-four rows of radiant jeweled pillars and beautiful tala trees. There were also four ponds, around which stood seven-jeweled towers that served as dwellings for the people. Above them were canopies of nets strung with bells, while silk streamers hung down.

Their rare and exquisite treasures resembled those of celestial palaces.

The beings in that land were tranquil, peaceful, and joyful. They had all perfected the ten wholesome courses of karma, possessed dignified features and long lives, and had only slight greed, anger, and delusion. They were easily awakened and, with only a few skillful means, came to understand the Dharma extensively.

The Buddha Moon-Lamp King remained in the world for ten kotis of years. After that Buddha entered nirvana, the true Dharma remained in the world for one koti of years.

There were ten Dharma assemblies. At each Dharma assembly were twenty koti nayutas of shravakas at the stage of training, while the assemblies of bodhisattvas progressing toward the One Vehicle were immeasurable in number.

O Boundless Wisdom! The jeweled bodhi tree of Moon-Lamp King Tathagata was one hundred yojanas high and fifty yojanas in circumference. Its boughs were made of coral, its trunk of lapis lazuli, its branches of gold, and its leaves of agate. The place of enlightenment measured one hundred yojanas in both length and breadth. A raised platform encircled it, surrounded by railings. Beautiful tala trees stood in orderly rows, while golden bells and jeweled nets were spread above it as adornments.

The great seat of enlightenment was three yojanas high and covered with soft cushions. Hundreds of thousands of wondrous robes hung down in alternating layers, and twenty banners and pennants were erected along one side.

Seated upon that great seat of enlightenment, the Buddha Moon-Lamp King attained unsurpassed enlightenment.

At that time, the land of Purity had neither the three evil realms nor even the names of the evil realms. Nor did it have any calamities or even the names of calamities.

The Buddha Moon-Lamp King constantly manifested Buddha-bodies in all worlds and turned the wheel of the true Dharma.

O Boundless Wisdom! The Buddha Moon-Lamp King had two bodhisattvas: one named Cloud Voice and the other named Boundless Voice.

Those two bodhisattvas addressed the Buddha Moon-Lamp King, saying:

“Blessed One! How may great bodhisattvas become skillfully established through expedient means in the principles of all dharmas?”

Wishing great bodhisattvas to become skillfully established through expedient means in the principles of all dharmas, the Buddha Moon-Lamp King extensively expounded that Dharma for the two bodhisattvas.

After hearing that Dharma, the great bodhisattvas became skillfully established through expedient means in the principles of all dharmas.

Thereafter, for twenty thousand years, the two bodhisattvas Cloud Voice and Boundless Voice neither slept nor rested. They had no sensual desire or angry affliction; they entertained no thoughts of eating or lying down, nor any thoughts of illness or medicine. They took no delight in worldly amusement or excursions.

While the Buddha Moon-Lamp King was teaching the Dharma, those two bodhisattvas, there upon their Dharma seats, attained the patience of the non-arising of dharmas.

That Tathagata asked the two bodhisattvas, “Good men! Do you seek to be skillfully established through expedient means in the principles of all dharmas in this way?”

The two bodhisattvas replied, “Blessed One! We do not even perceive the designation ‘skillful establishment in the principles of all dharmas,’ much less ‘skillful establishment through expedient means in the principles of all dharmas.’

“Blessed One! We do not apprehend all dharmas, nor do we apprehend the establishment of all dharmas. With regard to all dharmas, there is neither abiding nor non-abiding.

“Blessed One! Seeing in this way, how could we still be asked, ‘Do you seek to be skillfully established through expedient means in the principles of all dharmas in this way, or do you not seek it?’

“Blessed One! Nor do we perceive anyone who seeks to be skillfully established through expedient means in the principles of all dharmas in this way. We also do not perceive anything—whether internal, external, or intermediate, whether all dharmas or the skillful expedient means of their principles—that establishes anything. Nor do we perceive any dharma—whether internal, external, or intermediate, whether all dharmas or the skillful expedient means of their principles—that can be established.

“Blessed One! We do not perceive even the slightest dharma, whether internal, external, or intermediate, within the skillful establishment through expedient means in the principles, that can be approached.

“Blessed One! Since there is not the slightest dharma that can be approached, what could we establish therein?

“Blessed One! Because there is no establishment, it corresponds neither to abiding nor to non-abiding, and corresponds neither to inexhaustibility nor to non-arising.

“Blessed One! Nor do we perceive from whom, through whom, where, or when our mind, mentation, or consciousness either arises or ceases. How, then, could it still be said that mind, mentation, and consciousness are used to become skillfully established through expedient means in the principles of all dharmas?”

O Boundless Wisdom! When the two bodhisattvas Cloud Voice and Boundless Voice spoke thus before Moon-Lamp King Tathagata, one thousand bodhisattvas attained the patience of the non-arising of dharmas, and one thousand kotis of bodhisattvas generated the aspiration for enlightenment.

At that time, the Buddha Moon-Lamp King further said to the two bodhisattvas, “Good men! Abide through non-abiding and abide in no place; thus become skillfully established through expedient means in the principles of all dharmas.

“Good men! All dharmas are likewise. In conformity with the way of worldly convention, the Tathagata manifestly realizes unsurpassed enlightenment. Yet with regard to the Tathagata, it is likewise not in accordance with conventional truth.

“Good men! Dharmas have no place, yet neither are they without a place. Both place and placelessness accord with worldly convention. If they accord with worldly convention, then within them there is not the slightest dharma that can arise or be perceived.

“Good men! Therefore, you should diligently cultivate so as to realize liberation with regard to all dharmas.”

Having heard this Dharma before Moon-Lamp King Tathagata, the two bodhisattvas rose into the sky and spoke verses in praise of the Buddha:

The Dharma King is inconceivable,

Having attained the unprecedented Dharma.

The Omniscient One, honored among bipeds—

None surpasses the Buddha-Dharma.

Because this Dharma is unsurpassed,

The Tathagata has no equal in the world.

All dharmas are non-arising;

Now we have attained this patience.

We never make distinctions

Between arising and non-arising,

Nor do we entertain such thoughts;

All is free from discrimination.

Dharma King, Great Muni,

Your merit transcends words and thoughts.

Please expound the pure Dharma

And cause the assembly to rejoice.

If one wished to know the subtlety

Of the Buddha’s supreme virtues,

Even throughout immeasurable kalpas,

One still could never know it.

For his merit is boundless,

Supreme and unsurpassed.

All dharmas are non-arising;

We make no distinctions concerning them.

Within the Buddha-Dharma,

We have never brought about destruction,

Nor do we say that roots of goodness

Are something that can be attained.

Dharmas do not manifest,

Neither arising nor bearing characteristics.

Such patience regarding signlessness

Has here been fully realized.

The patience we have now attained

Is ultimately irreversible.

Thus, with regard to omniscience,

We thereby give rise to joy.

Concerning the Tathagata’s Dharma,

We are resolute and free from doubt;

And concerning all dharmas as well,

We have left every doubt far behind.

In the Unsurpassed Buddhadharma

Now I have attained this acceptance.

I neither discriminate,

Nor do I not discriminate.”

After those two bodhisattvas had spoken these verses, they circumambulated the Buddha Moon-Lamp King three times to the right and scattered celestial flowers and celestial incense over the Buddha.

The Tathagata Moon-Lamp King then bestowed this prediction: “You, Cloud Voice and Boundless Voice, after twenty thousand kalpas, will attain unsurpassed bodhi.”

When those two bodhisattvas heard the Buddha bestow this prediction, they rejoiced and exulted. After gazing intently upon the Buddha, they entered the various dhyanas and samadhis, sported freely in spiritual powers, appearing and disappearing at will, emitting smoke and fire, and radiating light. The two also taught the Dharma and gave instruction to sentient beings, causing twenty-four kotis of humans and devas to aspire toward unsurpassed bodhi.

Throughout their lives, those two bodhisattvas diligently cultivated the pure conduct. During both the middle and final periods of the true Dharma of the Buddha Moon-Lamp King, they were able to protect and uphold it. During that period, they also taught, transformed, and brought to maturity four kotis of sentient beings, directing them toward unsurpassed bodhi.

The land of the Tathagata Jeweled Banner was pure, without sravakas, and contained only bodhisattvas bound to one more birth.

When the Tathagata Jeweled Banner was about to enter nirvana, he bestowed a prediction upon Bodhisattva Cloud Voice, saying that he would next attain Buddhahood with the name Tathagata Sun-Lamp King. His realm would be perfected and adorned, amassing immeasurable and boundless merit, and its great assemblies of bodhisattvas and sravakas would be complete. After the Tathagata Sun-Lamp King entered parinirvana, Bodhisattva Boundless Voice would next attain Buddhahood.”

The Buddha continued: “Boundless Wisdom, because this Dharma gateway is without attainment and beyond verbal expression, it cannot be revealed; it is neither born nor extinguished. Great bodhisattvas should diligently cultivate it in accordance with principle.

If bodhisattvas abide in the purport of all dharmas and skillfully establish expedient means, then through non-attainment they attain the acceptance of the non-arising of dharmas and perfect the Buddha-Dharma. Adorned with immeasurable merit, they proceed toward unsurpassed bodhi.

Boundless Wisdom, I have never said that, apart from this Dharma, great bodhisattvas possess some separate dharma by which they can swiftly perfect the wisdom of all modes.

If anyone diligently cultivates this extremely profound Dharma of emptiness, which is neither born nor extinguished, that person will swiftly attain skill in the purport of the Dharma-realm of bodhisattvas, expedient means, and dharanis; will possess unhindered eloquence and unsurpassed powers of gathering in and transforming beings; will be praised by all Buddhas, the Blessed Ones; and will be adorned with the ornaments of Dharma.

Such a person will be able to perfect generosity, abide in pure moral discipline, attain pure patience and unsurpassed diligence, and enter objectless dhyana and samadhi. With great wisdom, that person will proceed toward unsurpassed bodhi, become supremely excellent among all excellent dharmas, and swiftly be called one possessed of omniscience. Seated at the place of awakening, that person will be approached by the Four Great Heavenly Kings bearing jeweled parasols and requesting the turning of the Dharma wheel, and will become a great light for humans and devas, causing them all to proceed toward unsurpassed bodhi.

Furthermore, Boundless Wisdom, if great bodhisattvas can diligently cultivate the Ocean Seal Samadhi of All Dharmas, they will see all dharmas as identical with the Dharma-realm. When seeing in this way, they do not see all dharmas within the Dharma-realm, nor do they see the Dharma-realm within all dharmas, yet they diligently cultivate. Because all dharmas and all realms arise through conjunction, they employ skillful means regarding the conjunction of all dharmas and realms without attachment.

Nor are they moved by the conjunction of all dharmas and realms; in their skillful means, they are likewise neither attached nor discriminating. Within the conjunction of all dharmas, they can perceive the conjunction of a single dharma. Yet within the conjunction of a single dharma, they do not draw near to the conjunction of all dharmas.

Because they can clearly comprehend that single dharma, they can also clearly comprehend all dharmas. Because they can know all dharmas, they can also clearly comprehend whatever is to be known within that single dharma. They do not use the many dharmas to draw near to a single dharma.

Within the conjunction of the appropriated skandhas, they can clearly comprehend them all. They do not become attached to the various natures and characteristics of the appropriated skandhas, whether conjoined or unconjoined.

When practicing in this way, if there are dharmas that arise through the conjunction of causes and conditions, or dharmas that are formed through the conjunction of causes and conditions, they can clearly comprehend all those dharmas. If there are dharmas that arise from the conjunction of causes and conditions through the mutual correspondence of many kinds of natures, they can also clearly comprehend those dharmas. Without attachment, they accord with and clearly comprehend them. They can also clearly comprehend the conventionally established characteristics of all dharmas; whether characteristic or characteristiclessness, they clearly comprehend them.

They can also clearly comprehend the distinctions among the various dhatus and the distinctions among the many kinds of natures and characteristics of the dhatus, as well as what serves as their cause.

They do not approach causally arisen dharmas by means of afflictions.

With regard to worldly dharmas and supramundane dharmas, they do not oppose them but accord with and clearly comprehend them.

They universally and clearly comprehend all worldly and supramundane dharmas and the seals and characteristics of the world.

Through one Dharma gateway, they can clearly comprehend all Dharma gateways. Through all Dharma gateways, they can in turn clearly comprehend one Dharma gateway.

They do not use the many Dharma gateways to draw near to one Dharma gateway, nor do they use one Dharma gateway to draw near to the many Dharma gateways. All such Dharma gateways can be completely purified.

Boundless Wisdom, great bodhisattvas diligently cultivate among these dharmas. Through the teaching of the purport of a single gateway, they can clearly comprehend that the nature of all dharmas is of one flavor. Among all dharmas, they attain supreme, contention-free tranquility in accordance with principle and no longer encounter opposition.

They can praise and expound this Dharma amid a great assembly and, through diligent cultivation, attain the Ocean Seal Samadhi of All Dharmas. Cultivating in this way, they cause both disputes and the absence of disputes to become quiescent. They abide in accordance with principle and compliantly eliminate pride and negligence.

They can skillfully and resolutely receive and uphold the teachings, and can clearly comprehend distinctions among names and expressions. They diligently cultivate expedient means concerning the purport of the Dharma-realm. With regard to all Dharma gateways, they skillfully and quietly contemplate and recollect which dharma corresponds with which dharma and which does not correspond.

Through expedient means, they can abide in pure mindfulness of the definitive meaning.

Boundless Wisdom, abiding in this way within this Dharma gateway, great bodhisattvas attain the Ocean Seal Samadhi of All Dharmas with only a little applied effort. Through that immeasurable Ocean Seal Samadhi of All Dharmas, they proceed toward unsurpassed bodhi.”

The Blessed One spoke these verses:

“Observe how all dharmas

Flow into the Dharma-realm;

All dharmas are identical with the Dharma-realm,

And their purport is equally uniform.

Again observe how the Dharma-realm

Flows into the Dharma-realm;

The Dharma-realm is identical with all dharmas,

And their purport is likewise equal.

Not within the Dharma-realm

Does one contemplate all dharmas;

Nor apart from the Dharma-realm

Does one perceive all dharmas.

Not within all dharmas

Does one contemplate the Dharma-realm;

Nor apart from all dharmas

Does one perceive the Dharma-realm.

Clearly knowing the various dhatus

And the various natures of the Dharma-realm,

One is skillful and abides nowhere

Amid the conjunction of all dharmas.

At all times and in all places,

The various natures conjoin;

One does not abide and has no support,

Nor is there anything one grasps.

The distinct natures of conjunction,

Discrimination and non-discrimination—

In both of these there is nothing;

The wise perceive them equally.

Because one knows a single conjunction,

One knows all conjunctions;

Because one knows all conjunctions,

One knows a single conjunction.

Conjunction and non-conjunction,

Single nature and distinct natures—

One neither draws near nor discriminates,

And neither grasps nor clings.

Clearly knowing all dharmas,

That Dharma is not conjoined;

Nor does one conceive of conjunction,

Neither grasping nor clinging.

Clearly knowing all their kinds

And their conventionally established characteristics,

One does not conceive of drawing near,

Neither grasping nor clinging.

Karma and the fruits of karma

All can be known.

There is no opposition therein.

This is one who practices diligently.

Karma and the agent of karma,

The mark of their conjunction—

Knowing that mark to be markless,

This is one who practices diligently.

Where the elements come together,

Though their natures are distinct,

Knowing them always to be equal,

This is one who practices diligently.

The interdependent marks of cause and effect

Can all be known.

Amid those conditioned dharmas,

One dons the armor and abides in accordance with principle.

Knowing supramundane dharmas,

Yet amid mundane dharmas

Finding not the slightest contradiction,

One thus abides in equality.

Also knowing mundane dharmas,

Yet amid supramundane dharmas

Finding not the slightest contradiction,

One thus abides in equality.

Whatever is to be done in the world,

And all the seals of its characteristics,

One can contemplate in accord with them,

Abiding in equality and comprehending them all.

Through a single Dharma gateway,

One clearly knows all Dharma gateways;

And through all Dharma gateways,

One clearly knows a single Dharma gateway.

Without employing a single Dharma gateway,

One draws near to all Dharma gateways;

Without employing all Dharma gateways,

One draws near to a single Dharma gateway.

Within all Dharma gateways,

One is universally equal and pure.

Regarding dharmas as having no differing marks—

This is one who contemplates.

Regarding the verbal teachings of all dharmas,

One can expound them impartially,

Ever abiding in the nature of equality—

This is one who contemplates.

Regarding the verbal teachings of all dharmas,

One can see and know them in accordance with principle,

And thereby attains skillful correspondence—

This is one who possesses skillful means.

One does not give rise to disputation,

Nor creates conditions for disputation;

Nothing is in contradiction—

This is one who is in correspondence.

One constantly gives rise to noncontention,

And corresponds with noncontention;

Equal and without contradiction—

This is one who possesses wisdom.

Within the principles and purports of the Dharma,

One forever ends all disputation,

Dons the armor, and cultivates in accordance with principle—

This is one who is courageous.

Contemplating universally in this way,

Solely and wholly without contention,

One is able, within the Dharma assembly,

To praise and expound the unsurpassed Dharma.

Bodhisattvas such as these

Perfect all dharmas

And the Ocean-Seal Samadhi—

These are those of right mindfulness.

Diligently cultivating in this way,

Solely and wholly without contention,

Ending disputation and attaining correspondence,

They accomplish that samadhi

And abide in accordance with principle.

Know that they expound the secret teachings,

Know self and self-conceit,

Sever conceit and eradicate arrogance at its root;

Within definitive teachings,

They perfect skillful means

And also know the distinctions among names—

These are those who possess wisdom.

Within the principles and purports of all dharmas,

They diligently cultivate in accordance with principle

And can perceive all Dharma gateways—

These are those who see the Dharma.

Diligently cultivating in this way,

They can know all dharmas:

Which dharmas correspond with one another,

And which dharmas do not correspond.

Within all dharmas,

Those whose mindful karma is purified

Attain definitive meaning

And acquire skillful means.

Within all dharmas,

Those who diligently contemplate

Clearly know all dharmas,

And only then attain that samadhi.”

The Buddha continued: “Furthermore, Boundless Wisdom, within this Dharma, the great bodhisattvas who diligently cultivate also possess a Dharma capable of encompassing samadhi.

“Listen well, listen well! You must carefully reflect upon it. I shall explain it for you.”

The great bodhisattva Boundless Wisdom said: “Yes, World-Honored One! I wish to hear it.”

The Buddha said: “Boundless Wisdom, the great bodhisattvas possess a gateway of Dharma illumination that can give rise to skillful means concerning the principles and purports of all dharmas. It can also give rise to all Dharma seals and enable entry into the gateways of all Dharma seals. Regarding whatever is to be done among all dharmas, they can know it and enter it. They can attain and expound the illumination of Dharma. Through the illumination of Dharma, they accord with and directly enter the gateways of the phrases of all dharmas.

“What is called the gateway of Dharma illumination that can give rise to the illumination of skillful means?

“It is the ability to clearly know the teaching gateways of differing names, the gateways of secret teachings, the gateways of matters with differing names, the gateways encompassing matters, and the various distinct gateways.

“How, through clearly knowing these, can one give rise to the gateway of samadhi and the gateway of the principles and purports of the entire dharmadhatu, enter into a single meaning, and accordingly clearly know the illumination of all dharmas?

“Boundless Wisdom, regarding these exceedingly profound skillful means concerning the principles and purports of all dharmas, whether the great bodhisattvas practice them now or will practice them in the future, whether they seek them now or will seek them in the future, upon hearing this Dharma gateway, with only a little preparatory practice they attain great illumination and enter all Dharma gateways. From that Dharma gateway, they again give rise to illumination.

Through this illumination, according to whichever Dharma gateway and whichever practice is to be entered or undertaken, they proceed in accordance with that Dharma gateway. Through the power of samadhi, they contemplate all Dharma gateways; from the gateway of samadhi, they give rise to wisdom and can clearly know the principles and purports as they truly are. Through the power of samadhi, through contemplating Dharma gateways, and through giving rise to wisdom, they use the gateway of samadhi to clearly know the dharmadhatu, abide securely in skillful means, give rise to the illumination of all Dharma gateways, and attain the Samadhi of the Seal of the Ocean of All Dharmas.

“Boundless Wisdom, what is a Dharma gateway?

“It is the seal of the syllable A, which seals all dharmas produced by ignorance. Practices are brought to perfection, with the syllable A foremost.

“Because ignorance is brought to an end and there is nothing created, the great bodhisattvas should enter the markless seal gateway.

“Through the seal of the syllable Ā, they seal the karmic maturation and fruits of all dharmas, the conjunction of karma, that which karma produces, and karmic results. Because they clearly know the conditions for the conjunction of karma and its results, the great bodhisattvas should enter the seal gateway that is unconditioned, without karma, without result, and without conjunction.

“Through the seal of all formations, they seal all dharmas. Because they give rise to the illuminating wisdom of all dharmas regarding the various kinds of karma and what karma produces, the great bodhisattvas should enter the seal gateway of skillfulness concerning all formations. Through the seal of the syllable NA, they seal all dharmas.

“Through the syllable MA, they assist in establishing the gateway of names and bring the various dharmas into correspondence. Because they clearly know that NA and MA mutually assist one another, the great bodhisattvas should enter the seal gateway without conjunction, assistance, or name.

“Through the seal of boundlessness, they seal all dharmas. Because all discrimination is unobtainable and they are free from discrimination, the great bodhisattvas should enter the seal gateway of nondiscrimination.

“Through the seal of having no boundary, they seal all dharmas, for boundaries do not conjoin. Because they have exhausted all boundaries, the great bodhisattvas should enter the seal gateway without investigation, analysis, or verbal expression.

“Through the seal of the emptiness of diverse intrinsic natures, they seal all dharmas. Because, through the arising and activity of the mark of a single intrinsic nature, they eliminate perceptions of diverse intrinsic natures, the great bodhisattvas should enter the seal gateway of diverse intrinsic natures.

“Through the seal of conjunction corresponding with desire, they seal all dharmas. Because they manifest conditioned practices brought to perfection, while dispassion, quiescence, and serenity do not conjoin, the great bodhisattvas should enter the seal gateway of wisdom that exhausts desire and sees that there is no conjunction.

“Boundless Wisdom, these are the seal gateways by which great bodhisattvas seal all dharmas. Through these seal gateways, they should enter all dharmas.

“Boundless Wisdom, there are also the gateway of nonobstruction and the gateway of nonconjunction, into which the great bodhisattvas should enter in accordance with their realization.

“What are the gateway of nonobstruction and the gateway of nonconjunction? Through the seal of empty space, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of nonattachment.

“Through the seal of tranquil seclusion, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of nonduality.

“Through the seal of quiescence, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of cessation.

“Through the seal of no gateway, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of immovability.

“Through the seal of no place, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of nondefilement.

“Through the seal of the emptiness of intrinsic nature, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of nonattainment.

“Through the seal of marklessness, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of skillful cultivation of means.

“Through the seal of wishlessness, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of the illumination of vows that is skillfully quiescent.

“Through the seal of noncraving, they seal all dharmas; therefore, the great bodhisattvas should enter the seal gateway of universal knowledge and discrimination in accordance with reality.”

Using the seal of non-arising to seal all dharmas, the great bodhisattvas should enter the seal-gate that gives rise to right wisdom and perceives non-arising.

Using the seal of quiescent cessation to seal all dharmas, the great bodhisattvas should enter the seal-gate of separation from the skandhas.

Using the seal of the exhaustion of characteristics to seal all dharmas, the great bodhisattvas should enter the seal-gate in which arising is exhausted.

Using the seal of the Dharma realm to seal all dharmas, the great bodhisattvas should enter the seal-gate of skillfully revealing the Dharma realm.

Using the seal of non-conception to seal all dharmas, the great bodhisattvas should enter the seal-gate of true, non-discriminating equality.

Using the seal of freedom from inherent nature to seal all dharmas, the great bodhisattvas should enter the seal-gate of universally knowing all inherent natures.

Using the seal of nirvana to seal all dharmas, the great bodhisattvas should enter the seal-gate of true quiescence that accords with cessation.

Boundless Wisdom! This is the great bodhisattvas’ gate of unobstructed access to all dharmas, the gate of non-conjunction, the gate that transcends all views of annihilationism and eternalism, the gate without limit or boundary, and the gate of the limits of past and future—for the sake of disenchantment, quiescent cessation, pacification, and coolness.

The great bodhisattvas train in and enter these seal-gates of all dharmas. By skillfully cultivating these Dharma gates, they attain the Samadhi of the Ocean-Seal of All Dharmas.

This samadhi accords with true detachment and can encompass wisdom and skillful means concerning all dharmas.

Therefore, the great bodhisattvas should skillfully cultivate these seal-gates, abide in the Samadhi of the Ocean-Seal of All Dharmas, and contemplate all dharmas, thereby bringing forth immeasurable and boundless rays of the great Dharma.

Boundless Wisdom! It is like the great ocean, whose waters are immeasurable in abundance, so that no one can measure its capacity.

All dharmas are likewise; ultimately, no one can measure them.

Again, it is like the great ocean, into which all streams flow.

All dharmas enter the Dharma seal in the same way. Therefore, it is called the ocean-seal: it seals all dharmas, and all enter the Ocean-Seal of All Dharmas. Within this seal, all dharmas are seen as sharing the same Dharma seal.

Again, just as great dragons, hosts of dragons, and other beings with immense bodies possess the great ocean, can enter the great ocean, and make that great ocean their dwelling place,

so too, only after skillfully cultivating practices throughout immeasurable hundreds of thousands of kalpas can the great bodhisattvas enter this samadhi seal-gate and make this seal-gate their dwelling place. Wishing to realize the Buddha-Dharma and skillfully perfect omniscience, they accomplish such Dharma seal-gates.

While diligently cultivating and studying this Dharma gate, the great bodhisattvas can cultivate and study all Dharma gates and behold all Dharma gates.

Because they abide in this Dharma gate, they can bring forth the radiance of all dharmas and enter the ocean of all dharmas.

Therefore, this Dharma is called the Samadhi of the Ocean-Seal of All Dharmas.

Again, just as the great ocean is a treasury in which great precious treasures are gathered,

so too, this samadhi is a treasury in which all dharmas and skillfulness in Dharma are gathered.

Boundless Wisdom! If any sentient beings, for the sake of attaining the Buddha’s unsurpassed knowledge and vision, have sought, will seek, or are now seeking this samadhi, they can seek the perfect wisdom of the ocean of all dharmas.

For this reason, I entrust this Dharma seal to you.

In the latter age, during the final five hundred years, when the true Dharma is disappearing, use this Dharma seal to seal sentient beings.

All sentient beings who are sealed with this Dharma seal will attain non-retrogression from unsurpassed bodhi, accomplish the Buddha-Dharma, swiftly sit at the bodhimanda, turn the unsurpassed Dharma wheel, perpetuate the lineage of the Buddhas, and accordingly abide on the stage of omniscience. They will be able to enter parinirvana in unsurpassed great parinirvana and cause devas and humans to uphold the true Dharma.

Boundless Wisdom! If the great bodhisattvas wish to gather such immeasurable and extraordinary merits, they should diligently delight in this most profound Dharma and remain heedful.

Furthermore, Boundless Wisdom! I recall that immeasurable asamkhya kalpas ago, beyond even a multiple of that number, a Buddha appeared in the world named Tathagata King of Light Surpassing Sumeru, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

That kalpa was named Excellent Abiding. The land was named Pleasing to the Mind.

During that kalpa, the lifespans of sentient beings were beyond measure. They lived peacefully and prosperously, and all abided in wholesome dharmas. Therefore, that kalpa was named Excellent Abiding.

That land was vast and adorned with many wondrous and beautiful things. All who beheld it were joyful and delighted, and fragrances pervaded every place. Therefore, that land was named Pleasing to the Mind.

Among the four continents under heaven, three were each eighty thousand yojanas wide, and each continent contained twenty thousand cities. Each city was ten yojanas wide.

Only the continent of Jambudvipa was one koti yojanas wide and contained eighty thousand cities, each twenty yojanas wide. Towers and enclosing walls stood everywhere, while trees bearing garments, trees bearing flavors, flowering trees, fruit trees, and precious tala trees adorned the cities and settlements.

In that land there was also a capital city one hundred yojanas wide, encircled by twenty thousand gardens. Within those gardens were ponds filled with cool, clear water, luxuriant with beautiful flowers and sweet fruits. Fragrances spread everywhere, delighting everyone’s minds, while birds sang in harmonious tones.

At that time, Tathagata King of Light Surpassing Sumeru dwelt in one of the gardens and taught the Dharma to the great assembly.

Boundless Wisdom! Tathagata King of Light Surpassing Sumeru had a lifespan of ten minor kalpas. After that Buddha entered cessation, the true Dharma remained in the world for one full minor kalpa.

At that time, Buddha King of Light Surpassing Sumeru taught the Dharma in four assemblies. At each Dharma assembly, there were five hundred koti nayutas of sravakas abiding on the stages of those in training. There were also fifty koti nayutas each of arhats and bodhisattvas.

That Tathagata had two bodhisattvas named Valiant Army and Valiant Strength.

Those two bodhisattvas possessed complete spiritual powers and had attained the patient acceptance of the non-arising of dharmas. They came forward and addressed that Buddha, saying:

“Blessed One! Through which dharmas does a great bodhisattva accomplish the Samadhi of the Ocean-Seal of All Dharmas?”

That Buddha extensively proclaimed this gate of phrases. When he taught this Dharma, ten thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas. The two bodhisattvas, Valiant Army and Valiant Strength, realized the Samadhi of the Ocean-Seal of All Dharmas, realized the single samadhi, and realized all the samadhis of bodhisattvas. Through such realization, those two bodhisattvas were able to manifest spiritual transformations in all Buddha-lands, emit great light, produce wondrous and pure sounds, teach the Dharma to sentient beings, and bring eight kotis of people to maturity so that they set their minds upon unsurpassed bodhi.

Tathagata King of Light Surpassing Sumeru bestowed a prediction upon those two bodhisattvas, saying that throughout the following one hundred kalpas, in each kalpa they would make offerings to and attend upon five hundred Tathagatas. Within the true Dharma of those Tathagatas, during its beginning, middle, and final periods, they would be able to receive and uphold it, bringing great benefit to sentient beings. Throughout that time, they would constantly maintain single-mindedness without distraction. In every life they would be born by transformation and would never lose their samadhis, spiritual transformations, or ability to teach the Dharma and liberate sentient beings.

After one hundred kalpas, those two bodhisattvas again encountered Tathagata Boundless Merit, made offerings to him, drew near to him, and skillfully sported in immeasurable samadhis, spiritual transformations, and liberations. In the presence of Tathagata Boundless Merit, those two bodhisattvas were named Free from Sorrow and Excellent Abiding. They followed the Tathagata in turning the wheel of the true Dharma, teaching and transforming immeasurable and innumerable sentient beings so that they abided on the stages of the Three Vehicles. That Tathagata again bestowed a prediction, saying:

After I enter nirvana, Freedom from Sorrow will attain unsurpassed bodhi and will be called Tathagata Supreme Radiant Light. Those two Tathagatas will have the same lifespan of one kalpa. Their lands will be repositories in which immeasurable merits are gathered.

Boundless Wisdom! If great bodhisattvas seek the Samadhi of the Ocean-Seal of All Dharmas, they must arouse a mind of joyful aspiration, bring forth great diligence without sparing body or life, and cultivate without negligence.”

At that time, among the great assembly was another great bodhisattva named Wisdom of Meaning. He rose from his seat, stepped forward, and addressed the Buddha: “Blessed One! It is exceedingly rare that the Blessed One, wishing great bodhisattvas to attain skillful wisdom concerning all dharmas and to attain the Tathagata’s omniscience, has taught the samadhi of all dharmas.

Blessed One! If great bodhisattvas attain the Samadhi of the Ocean-Seal of All Dharmas, they will assuredly acquire skillful means regarding the principles and purport of all dharmas. They will swiftly reach the seat of awakening, advance toward unsurpassed bodhi by means of this vast, boundless ocean of merit, and rank together with the Sangha. They will be worthy to receive the supreme offerings made to the Tathagata and will surpass the stages of the shravakas and pratyekabuddhas.”

The Blessed One said to the great bodhisattva Wisdom of Meaning: “It is exactly as you have said. Wisdom of Meaning! Great bodhisattvas who attain the Samadhi of the Ocean-Seal of All Dharmas acquire immeasurable and extraordinary merits. If they abide in the Samadhi of the Ocean-Seal of All Dharmas, they can assuredly advance toward unsurpassed bodhi through skillful means regarding the principles and purport of all dharmas.

Wisdom of Meaning! It is as though Mount Sumeru, King of Mountains, composed of many precious substances, rises from the great ocean to a height of eighty-four thousand yojanas, standing lofty and radiant.

So too, great bodhisattvas, through this samadhi, skillfully advance and emerge from the great ocean-treasury of all dharmas, their radiance outshining everything. Abiding in the unsurpassed state, they shine with supreme brilliance among devas and humans throughout the world.

It is also like the bright full moon surrounded by the constellations.

So too, great bodhisattvas can become a great light amid every great assembly of devas and humans throughout the world.

Wisdom of Meaning! Consider this Dharma: who would not delight in it, bring forth diligence, and abandon negligence? Only inferior beings of scant merit would fail to do so. Beings endowed with great wisdom can accomplish this vast Dharma. This vast Dharma is replete with merits and is embraced by great bodhisattvas, just as I have taught. Those able to obtain this vast treasure of Dharma will be attended by devas and humans and kept in mind and protected by the Buddhas and great bodhisattvas of the ten directions.”

The Blessed One said to the great bodhisattva Boundless Wisdom: “Boundless Wisdom! If great bodhisattvas diligently cultivate and study this Dharma, they can bring great benefit to beings, dispel every doubt, untie all fetters, eliminate habitual tendencies, eradicate afflictions, transcend craving, cross beyond the ocean of birth and death, forever extinguish darkness, forever leave fear behind, and swiftly employ skillful wisdom to know the minds of all beings.”

After speaking these words, the Blessed One emitted a great light. That light illuminated innumerable worlds everywhere, surpassing the radiance of all suns and moons.

After emitting that light, the Buddha further declared: “Boundless Wisdom! If great bodhisattvas can diligently cultivate the Ocean-Seal Samadhi, they too will manifest great miraculous transformations, emit great light, give the great lion’s roar in expounding this Dharma, transcend the three realms, and become a great illumination, no different from me today.”

The great bodhisattva Boundless Wisdom addressed the Buddha: “Blessed One! I humbly beseech the Tathagata to empower this Dharma. In the latter age, if any being hears the name of this Dharma, that being will acquire immeasurable and boundless merits.”

Then, wishing to empower this Dharma gateway, the Blessed One again emitted light and, with one finger, caused the entire great trichiliocosm to quake, bringing peace and happiness to all beings. Immediately, within the Dharma assembly, the devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas scattered celestial flowers and celestial garments. Celestial music sounded in harmony all at once. Immeasurable devas, holding celestial garments in their hands, filled the sky with fluttering banners and proclaimed in unison: “Wonderful! Wonderful! The realm of the Buddhas is inconceivable. Whoever accepts and upholds this Dharma is worthy to receive the reverence and prostrations of all beings.”

The Blessed One then further declared: “Boundless Wisdom! During the age of the decline of the Dharma, beings of scant merit will not hear of this adornment of armor and this adornment of samadhi. Only beings who possess skillful means and have gathered the great provisions will be able to hear it.

Whoever diligently cultivates this Dharma will be accepted and sustained by the Buddha-Blessed Ones of the three times.

Boundless Wisdom! During the time of great terror in the latter age, I entrust this Dharma gateway to all of you. Throughout innumerable kotis of nayutas of kalpas, I gathered the unsurpassed treasuries of the precious Dharma, replete with boundless merits and bliss. You have now all obtained them, and you have relinquished every aggregate of suffering. By means of the vast, boundless ocean of merit, swiftly reach unsurpassed bodhi.”

The great bodhisattva Boundless Wisdom, together with five hundred great bodhisattvas and the laypeople led by the merchant-chief Bhadrapala, all bowed their heads at the Buddha’s feet and addressed him: “Blessed One! According to our abilities, we will accept and uphold the Tathagata’s Dharma of great bodhi so as to bring great benefit to beings in the latter age.”

The great bodhisattvas all rose from their seats, scattered beautiful flowers upon the Buddha, removed their exquisite garments, and offered them in reverence. They then said: “Blessed One! We dedicate these roots of goodness to all beings. May all beings completely fulfill the dharmas conducive to bodhi and attain the Tathagata’s wisdom of all modes. May all beings in the latter age accomplish every root of goodness.”

Wishing to gladden all the great bodhisattvas, the Blessed One spoke these verses:

“For the sake of all beings,

Bring forth great benefit;

Uphold the Buddha’s Dharma of bodhi—

The Dharma King’s lion’s roar.

In the future latter age,

If those who seek the Dharma

Hear this vast Dharma,

They will all attain peace and happiness.

Just as I have previously taught,

If anyone beholds this Dharma

And hears this sutra,

They will obtain whatever they desire.

If those endowed with wisdom

Cultivate skillful means

And hear this supreme Dharma,

Their bodies and minds will greatly rejoice.

If, in this Dharma assembly,

You now see me teach

And, having heard this Dharma,

Can skillfully delight in it,

Then in the future latter age

Great merit will arise for you,

Innumerable and boundless,

Vast and without limit.

In the future latter age,

Whoever can accept and uphold

The Dharma spoken by the Dharma King

Will be accepted and sustained by the Buddha.

In the future latter age,

Those who uphold the Buddha’s Dharma of bodhi

Will be the last ones remaining

Who uphold the Dharma of immeasurable Buddhas.”

When the Blessed One had taught this Dharma, immeasurable bodhisattvas attained the patient acceptance of the non-arising of dharmas, and the roots of goodness of immeasurable beings matured.

The great bodhisattva Boundless Wisdom, the other great bodhisattvas, and all the devas, humans, asuras, and other beings throughout the world heard the Buddha’s teaching, greatly rejoiced, faithfully accepted it, and reverently practiced it.

THE DHARMA ASSEMBLY ON THE ADORNMENT OF DONNING ARMOR

SEVENTH

END