大寶積經

THE DHARMA ASSEMBLY ON THE MANIFESTATION OF LIGHT

THE ELEVENTH

(Chinese edition, from fascicle 30 through the end of fascicle 34)

Thus have I heard. At one time the Buddha was dwelling on Mount Gṛdhrakūṭa outside the city of Rājagṛha, assembled with five hundred great bhikṣus, all of whom had attained great mastery. There were also eighty nayutas of great bodhisattvas, all destined for only one more birth, with Bodhisattva Maitreya as their foremost. There were also forty nayutas of great bodhisattvas, with Bodhisattva Mañjuśrī as their foremost.

At that time, in the great assembly, a youth named Moonlight rose from his seat, bared his right shoulder, knelt on his right knee, bowed his head at the Buddha’s feet, joined his palms reverently, and said: “Blessed One! What practices and karma did the Tathagata cultivate in the past so that he could attain such lights as the Light of Certainty, the Light of Gathering and Embracing, the Light of Arousal, the Light of Manifestation, the Light of Various Colors, the Light of Unmixed Colors, the Light Uniting Lesser Lights, the Vast and Great Light, the Light of Purity, the Light Revealing Purity, the Stainless Light, the Utterly Stainless Light, the Light Free from Defilement, the Light of Gradual Increase, the Light of Fresh Purity, the Light of Utmost Fresh Purity, the Boundless Light,

the Utterly Boundless Light, the Immeasurable Light, the Utterly Immeasurable Light, the Innumerable Light, the Utterly Innumerable Light, the Swift Light, the Utterly Swift Light, the Light without Abiding, the Light without Function, the Blazing Light, the Radiant Light, the Delightful Light, the Light Reaching the Other Shore, the Unobstructable Light, the Unmoving Light, the Upright Light, the Light Abiding in a Boundless Place, the Light of Form and Appearance, the Light of Various Forms and Appearances, the Light of Immeasurable Forms and Appearances, the Light of Blue, Yellow, Red, and White Forms and Appearances, the Light of Crimson Form and Appearance, the Light of Crystal Form and Appearance, and the Light of the Form and Appearance of Space?

Each of these kinds of light appears blended with lights of five colors; even every instance of blue, yellow, red, white, and so forth appears blended with immeasurable and boundless lights of various colors.”

For Moonlight, the Blessed One spoke these verses:

Through inconceivable

Wholesome karma as causes and conditions,

I departed far from every delusion;

Therefore I attained these lights.

Again, through many practices,

Abiding securely in the Buddha’s path,

By wisdom of emptiness and non-action,

I manifest lights blended together.

Just as among external dharmas

There are various differing appearances,

Within them are emptiness, no-self,

No action, and no conscious intention.

So too, within the body,

There are emptiness, no-self, and non-action;

Yet within it there can be manifested

Many different kinds of sounds.

Through such non-action,

Boundless colored lights appear;

In accordance with what beings desire,

They bring everything to fulfillment.

Or within a single light

Two colors are produced;

Each has superior, middling, and inferior forms,

And thus their manifestations differ.

Or within a single light

Three colors are produced;

Each has superior, middling, and inferior forms,

And thus their manifestations differ.

Or within a single light

Four colors are produced;

Each has superior, middling, and inferior forms,

And thus their manifestations differ.

Or within a single light

Five colors are produced;

Each has superior, middling, and inferior forms,

Arising from pure karma.

Or within a single light

Six colors are produced;

Each has superior, middling, and inferior forms,

Arising from skillful means.

Or within a single light

Seven colors are produced;

Each has superior, middling, and inferior forms,

Arising from wholesome karma.

Or within a single light

Eight colors are produced;

Each has superior, middling, and inferior forms,

Arising from supreme goodness.

Or within a single light

Nine colors are produced;

Each has superior, middling, and inferior forms,

Arising from the provisions for awakening.

Or within a single light

Ten colors are produced;

Each has superior, middling, and inferior forms,

Arising from generosity.

Or within a single phenomenon

Twenty colors are produced;

Each has superior, middling, and inferior forms,

Arising from observance of the precepts.

Or within a single phenomenon

Thirty colors are produced;

Each has superior, middling, and inferior forms,

Arising from patience.

Or within a single phenomenon

Forty colors are produced;

Each has superior, middling, and inferior forms,

Arising from diligence.

Or within a single phenomenon

Fifty colors are produced;

Each has superior, middling, and inferior forms,

Arising from meditative concentration.

Or within a single phenomenon

Sixty colors are produced;

Each has superior, middling, and inferior forms,

Arising from wisdom.

Or within a single phenomenon

Seventy colors are produced;

Each has superior, middling, and inferior forms,

Arising from a mind of loving-kindness.

Or within a single phenomenon

Eighty colors are produced;

Each has superior, middling, and inferior forms,

Arising from a mind of compassion.

Or within a single phenomenon

Ninety colors are produced;

Each has superior, middling, and inferior forms,

Arising from a mind of sympathetic joy.

Or within a single phenomenon

One hundred colors are produced;

Each has superior, middling, and inferior forms,

Arising from a mind of equanimity.

Or within a single phenomenon

One thousand colors are produced;

Each has superior, middling, and inferior forms,

Arising from a thousand virtues.

Or within a single phenomenon

Ten thousand colors are produced;

Each has superior, middling, and inferior forms,

Arising from the provisions of merit.

Or within a single phenomenon

One koṭi of colors appears;

Each has superior, middling, and inferior forms,

Arising from pure faith.

Or within a single phenomenon

Two koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from sympathetic rejoicing.

Or within a single phenomenon

Three koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from pliancy.

Or within a single phenomenon

Four koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from reverence for the Buddha.

Or within a single phenomenon

Five koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from reverence for the Dharma.

Or within a single phenomenon

Six koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from reverence for the Sangha.

Or within a single phenomenon

Seven koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from reverence for the precepts.

Or within a single phenomenon

Eight koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from reverence for concentration.

Or within a single phenomenon

Nine koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from universal loving-kindness.

Or within a single phenomenon

Ten koṭis of colors appear;

Each has superior, middling, and inferior forms,

Arising from heedfulness.

Or from a single pore

Many lights appear.

Those lights have many names;

I shall now explain them to you.

The Buddha has a light

Named Purely Shining Cloud;

That light arose from accumulating

Immeasurable roots of goodness.

For, in the distant past,

Seeing sentient beings

Afflicted by many painful illnesses,

I gave rise to compassion,

Provided them with medicines,

And caused their illnesses to be healed.

Through those causes and conditions,

I attained this light.

The Buddha also has a light

Named Purity of the Eye;

By offering bright lamps to Buddhas,

This light was attained.

The Buddha also has a light

Named Purity of the Ear;

By offering sounds to Buddhas,

This light was produced.

The Buddha also has a light

Named Purity of the Nose;

By offering fragrant water to Buddhas,

This light was produced.

The Buddha also has a light

Named Purity of the Tongue;

By offering the finest flavors,

This light was produced.

The Buddha also has a light

Named Purity of the Body;

By offering garments,

This light was produced.

The Buddha also has a light

Named Purity of the Mind;

By always having faithful devotion to the Buddha,

This light was produced.

The Buddha also has a light

Named Purity of Form;

By painting images of Buddhas,

This light was produced.

The Buddha also has a light

Named Purity of Sound;

By always praising the true Dharma,

This light was produced.

The Buddha also has a light

Named Purity of Fragrance;

By always revering the Sangha,

This light was produced.

The Buddha also has a light

Named Purity of Taste;

By freely giving according to others’ wishes,

This light was produced.

The Buddha also has a light

Named Purity of Touch;

By offering incense and flowers,

This light was produced.

The Buddha also has a light

Named Purity of Dharmas;

By embracing and sustaining all dharmas,

This light was produced.

The Buddha also has a light

Named Purity of Earth;

By sweeping and washing the grounds of the Buddha and Sangha,

This light was produced.

The Buddha also has a light

Named Purity of Water;

By offering wells and springs,

This light was produced.

The Buddha also has a light

Named Purity of Fire;

By bringing fire as an offering,

This light was produced.

The Buddha also has a light

Named Purity of Wind;

By bringing fans as offerings,

This light was produced.

The Buddha also has this light

Named Purity of the Skandhas;

By offering the body to the Buddha,

This light was produced.

The Buddha also has a light

Named Purity of the Dhatus;

By constantly cultivating loving-kindness,

This light was produced.

The Buddha also has a light

Named Purity of Truth;

By always refraining from false speech,

This light was produced.

The Buddha also has a light

Named Purity of the Kṣetra;

By constantly practicing generosity,

This light was produced.

The Buddha also has a light

Named Purity of Sound;

By praising the Buddha’s virtues,

This light was produced.

The Buddha also has a light

Named Purity of Mindfulness;

By praising samādhi,

This light was produced.

The Buddha also has a light

Named Purity of Eloquence;

By praising dharanis,

This light was produced.

The Buddha also has a light

Named Harmonious Sun;

By reconciling disputes,

This light was produced.

The Buddha also has a light

Named Manifestation of Meaning;

By comprehending the nature of emptiness,

This light was produced.

The Buddha also has a light

Named Appearance of Blue Form;

By offering blue lotuses,

This light was produced.

The Buddha also has a light

Named Appearance of Yellow Form;

By offering campaka flowers,

This light was produced.

The Buddha also has a light

Named Appearance of Red Form;

By offering pearls,

This light was produced.

The Buddha also has a light

Named Appearance of White Form;

By offering golden flowers,

This light was produced.

The Buddha also has a light

Named Supreme Virtue;

By adorning with many colors,

This light was produced.

The Buddha also has a light

Named Dragon’s Majestic Power;

By offering parasols and banners,

This light was produced.

The Buddha also has a light

Named Elephant’s Majestic Power;

By offering elephant banners,

This light was produced.

The Buddha also has a light

Named Lion King;

By offering lion banners,

This light was produced.

The Buddha also has a light

Named Light of the Bull King;

By offering bull-king banners,

This light was produced.

The Buddha also has a light

Named Purity of the Moon;

By sweeping and washing Buddha stupas,

This light was produced.

The Buddha also has a light

Named Taming Dragons;

By offering silk ribbons,

This light was produced.

The Buddha also has a light

Named Taming Yakṣas;

By being skilled in careful contemplation,

This light was produced.

The Buddha also has a light

Named Awakening of Woman;

By abandoning the mark of woman,

This light was produced.

The Buddha also has a light

Named Awakening of Man;

By abandoning the mark of man,

This light was produced.

The Buddha also has a light

Named Vajra’s Majestic Power;

Through purity of karmic wisdom,

This light was produced.

The Buddha also has a light

Named Manifesting Emptiness;

By revealing worldly retribution,

This light was produced.

The Buddha also has a light

Named Awakening to Reality;

By abandoning inverted views,

This light was produced.

The Buddha also has a light

Named Revealing the Buddha’s Speech;

By praising the dharmadhatu,

This light was produced.

The Buddha also has a light

Named Freedom from All Faults;

By praising supreme resolve,

This light was produced.

The Buddha also has a light

Named Adornment Universally Shining;

By praising the giving of lamps and torches,

This light was produced.

The Buddha also has a light

Named Freedom from Affection and Craving;

By praising concentration and wisdom,

This light was produced.

The Buddha also has a light

Named Freedom from All Accumulations;

By praising knowledge of the past limit,

This light was produced.

The Buddha also has a light

Named Freedom from All Attachments;

By praising the wisdom of non-arising,

This light was produced.

The Buddha also has a light

Named Freedom from All Destinies;

By praising the knowledge of the exhaustion of the outflows,

This light was produced.

The Buddha also has a light

Named Abandoning the Place;

By praising knowledge of suffering,

This light was produced.

The Buddha also has a light

Named the Buddha’s Miraculous Transformation;

By praising the power of supernormal abilities,

This light was produced.

The Buddha also has a light

Named Transcending Conceptual Proliferation;

By praising omniscience,

This light was produced.

The Buddha also has a light

Named Direct Realization of Form;

By praising the bases of supernormal power,

This light was produced.

The Buddha also has a light

Named Delighting in Spiritual Friends;

By praising the nature of awakening,

This light was produced.

The Buddha also has a light

Named Eye of the Past Limit;

By praising the eye of the past limit,

This light was produced.

The Buddha also has a light

Named Eye of the Ultimate Limit;

By praising the inexhaustible,

This light was produced.

The Buddha also has a light

Named Light of the Limit of Existence;

By praising nonexistence,

This light was produced.

The Buddha also has a light

Named Indestructible;

By praising the nature of cessation,

This light was produced.

The Buddha also has a light

Named Boundless Limit;

By praising that which has no limit,

This light was produced.

The Buddha also has a light

Named Signless Light;

By praising the unconditioned,

This light was produced.

The Buddha also has a light

Named Without Change;

By praising nondifferentiation,

This light was produced.

The Buddha also has a light

Whose name is Non-Entering;

By praising non-attachment,

This light was produced.

The Buddha also has a light

Called Non-Emerging Light;

By praising non-arising,

This light was produced.

The Buddha also has a light

Named Non-Arising Light;

By praising non-appearance,

This light was produced.

The Buddha has a light named Non-Indication,

Which can bring all beings to maturity.

The Buddha has a light named the Fundamental Nature of Dharmas;

That light shakes koṭis of worlds.

The Buddha has a light named Taming Māra;

Its majestic virtue terrifies Māra.

The Buddha has a light named Banner of Merit;

Those who retain its name escape danger and distress.

The Buddha has a light named Banner of Power;

Those who retain its name escape enemies and hostility.

The Buddha has a light named Banner of Tranquility;

Those who retain its name escape sensual desire.

The Buddha has a light named Banner of Meditative Concentration;

Those who retain its name escape improper conduct.

The Buddha has a light named Banner of Great Learning;

Those who retain its name receive praise.

The Buddha has a light named Banner Pleasing to the Mind;

Those who retain its name are free from sorrow.

The Buddha has a light named Banner of Pure Precepts;

Those who retain its name are free from breaking the precepts.

The Buddha has a light named Banner of Sublime Fragrance;

Those who retain its name are free from foulness and impurity.

The Buddha has a light named Profound Dharma;

Those who retain its name are free from doubt.

The Buddha has a light named Without Abiding;

Those who retain its name escape the three realms.

The Buddha has a light named Free from Discrimination;

Those who retain its name do not grasp.

The Buddha has a light named Sublime Lofty Mountain;

Those who retain its name remain unmoved.

The Buddha has a light named Secret Practice;

Those who retain its name have no attachment.

The Buddha has a light named Practice of Liberation;

Those who retain its name have no bondage.

The Buddha has a light named Well Tamed;

Those who retain its name become gentle and disciplined.

The Buddha has a light named Unwavering;

Those who retain its name escape defiling craving.

The Buddha has a light named Well Harmonized;

Those who retain its name perfect the precepts.

The Buddha has a light named Practices of Manifold Goodness;

Those who retain its name are undefiled.

The Buddha has a light named Great Benefit;

Those who hear its name escape all faults.

The Buddha has a light named Supreme Knowledge and Vision;

Those who hear its name are not deluded.

The Buddha has a light named Seeking Benefit;

Those who hear its name are free from anger.

The Buddha has a light named Joyful Mind;

Those who hear its name attain peace and happiness.

The Buddha has a light named Without Affliction;

Those who retain its name know the nature of emptiness.

The Buddha has a light named Empty and Without Self-Nature;

Those who retain its name transcend conceptual proliferation.

The Buddha has a light named Without Reliance;

Those who retain its name do not waver.

The Buddha has a light named Free from Delusion;

Those who retain its name do not hesitate.

The Buddha has a light named Without Abiding or Function;

Those who retain its name escape ignorance and darkness.

The Buddha has a light named Weariness of the Defiled Body;

Those who retain its name will not receive another body.

The Buddha has a light named Nothing Grasped;

Those who retain its name transcend written words.

The Buddha has a light named Without Delusion;

Those who retain its name transcend verbal expression.

The Buddha has a light named No Place of Departure;

Those who retain its name know the future.

The Buddha has a light named Pervading Every Limit;

Those who retain its name know the past.

The Buddha has a light named Incomparable;

Those who retain its name know the undefiled.

The Buddha has a light named Assembly of Noble Ones;

Those who retain its name know the supreme.

The Buddha has a light named Without Stain or Defilement;

Those who retain its name abandon attachment.

The Buddha has a light named Free from Dust and Trouble;

Those who retain its name are not obscured by darkness.

The Buddha has a light named Without Fond Attachment;

Those who retain its name abandon every support.

The Buddha has a light named Supremely Excellent;

Those who retain its name subdue heterodox doctrines.

The Buddha has a light named Sublime Youth;

Those who retain its name accomplish the six practices.

The Buddha has a light named Most Honored and Supreme;

Those who retain its name attain unobstructed wisdom.

The Buddha has a light named Swift;

Those who retain its name become members of the supreme Sangha.

The Buddha has a light named Possessing Marks;

Those who retain its name know the profound Dharma.

The Buddha has a light named Signless;

Those who retain its name abandon arrogance.

The Buddha has a light named Non-Arising;

Those who retain its name attain non-attainment.

The Buddha has a light named Mindfulness of the Buddha;

It is always praised by the Tathagatas.

Only after cultivating practices before many Buddhas

Could such a light be attained.

From the Buddha’s body appear lights

As numerous as the dust motes in a thousand koṭis of worlds;

Those immeasurable koṭis of worlds

Are in turn as numerous as the sands of the great ocean.

Each light, as numerous as all those dust motes,

Has its own retinue surrounding it.

Those lights universally illuminate realms without Buddhas

And transform into pure bodies of Tathagatas,

Proclaiming the exceedingly profound and sublime Dharma

And establishing sentient beings in patience.

The Buddha has a light named Buddha,

Which causes sentient beings to abide in the Buddha’s path.

The Buddha has a light named Dharma,

Purely shining and without blemish.

The Buddha has a light named Sangha,

Praised by all Buddha-Tathagatas.

The Buddha has a light named Purity;

That light is excellent and exceedingly difficult to attain.

The Buddha has a light named Flower,

Which benefits sentient beings and brings them to maturity.

The Buddha has a light named Brahmā,

Or named Śakra, or named Deva,

Named Moon, Dragon, or Yakṣa,

Named Asura or Garuḍa,

Or named King or Woman,

Or named Maiden or Youth.

All such lights of the Buddha

Possess wholesome dharmas that liberate their own kind

And can cause immeasurable koṭis of beings

To accomplish the path of bodhi.

The Buddha has a light named Wisdom,

Or one named Precepts, or one named Loving-Kindness,

Or named Compassion, Joy, or Lamp,

Or called Incense Paste or Music.

All such kinds of the Buddha’s lights

Are named according to his original practices;

Each gathers immeasurable kinds of sentient beings,

And thereby those lights are accomplished.

The Buddha has a light named Reverence,

Praised by all Buddha-Tathagatas.

By always revering the Buddha and his teachings,

That light was accomplished.

The Buddha-eye beholds the number of sentient beings;

From a single pore, just as many lights appear,

And each one of those lights

Has its own retinue gathered around it.

According to the thoughts in sentient beings’ minds,

Through the Buddha’s lights they are all brought to maturity.

Those who hear these lights explained

And give rise to great joy and delight

Have, in the past, before many Buddhas,

Already heard such a sutra.

The Buddha has a light named Supreme,

With a retinue numbering eighty koṭis;

Because in the past he once praised a Buddha with one verse,

He thereby accomplished this light.

The Buddha has a light named Sorrowless,

With a retinue of eighty nayutas;

Because he retained the Dharma spoken by one Tathagata,

He thereby accomplished this light.

The Buddha has a light named Supreme Purity,

With a retinue numbering eighty koṭis;

If one can receive and retain a single samādhi,

One thereby accomplishes this light.

In the past there was a Buddha named Supreme,

And that Buddha remained in the world for an immeasurable lifespan.

When he first attained the path, within his Dharma assembly

The congregation numbered eighty nayutas.

At that time, here in Jambudvīpa,

There was a king named Joyful Sound.

That king also had five hundred princes,

Upright and handsome, gladdening all who saw them.

At that time the king possessed majestic virtue and sovereignty,

And had profound devotion and faith in the Three Jewels.

All the king’s excellent and wondrous gardens

He respectfully offered to the Buddha Supreme.

Along the walking paths within those gardens

There were also innumerable campaka trees,

Nyagrodha trees, kiṃśuka trees,

Udumbara trees, pālāśa trees,

Śirīṣa trees, and aśoka trees.

Each kind of tree numbered eighty koṭis.

Such trees remained luxuriant in winter and summer;

Their flowers, fruits, branches, and leaves were bright and beautiful.

Their subtle and exquisite fragrance perfumed the Tathagata’s body.

There were bhikṣus whose bodies were the color of pure gold,

And they all sat beneath that grove of trees.

Courageous and diligent, they had attained dharanis.

The Buddha Supreme, out of compassion for that king,

For the princes, and for the rest of the great assembly,

Taught this Light of Certainty.

When the king heard it, his heart rejoiced,

And he spoke immeasurable verses in praise of the Tathagata.

The king then respectfully offered to the Buddha

Eighty koṭis of sublime jeweled parasols.

Each jeweled parasol was adorned with maṇi gems

Set all around within the netting above it.

Each of those maṇi gems was worth

Eighty koṭis of pieces of Jambūnada gold.

Each parasol contained a full eighty

Koṭis of gems fashioned into jeweled strands.

Those maṇi gems were lustrous and radiant,

Constantly emitting light throughout day and night.

Each ray illuminated one hundred yojanas,

Its brilliance outshining the sun and moon.

Each parasol also had eighty koṭis

Of jeweled ribbons and eighty koṭis of jeweled lions.

Jeweled rings strung with golden thread adorned its four sides,

Together with many rare treasures of beautiful colors,

Intermingled as adornments upon nets of precious pearls.

With such parasols the gardens were completely covered.

Above them were also sumanā flowers,

Atimuktaka flowers, mucilinda flowers,

Udumbara flowers, blue lotus flowers, and others.

There were immeasurable floral parasols of many such kinds,

Each perfectly fitted to a jeweled net.

Garments woven with gold, called kuṭama,

Were fashioned into beautiful coverings spread above them.

There were jeweled sandalwood beds with legs of pure gold,

And those beds also numbered eighty koṭis.

Colored silk mats and cushions were spread upon them.

At that time, all classes of sentient beings,

Even the devas of the Peak of Existence, came to the assembly

And heard this scripture in the presence of the Tathagata.

Devas, dragons, yakṣas, and gandharva kings,

Mahoragas and asuras,

Having heard this sutra, all greatly rejoiced.

They spoke hundreds of thousands of verses praising the Tathagata,

And all made the great aspiration for bodhi.

The devas, dragon spirits, and asuras,

With reverent faith, rained down māndārava flowers

And offered pearls and every kind of jewel.

At that time there were also eighty koṭis

Of devas of Great Majestic Power who, having heard this sutra,

Rejoiced in their hearts and made the aspiration for bodhi,

Vowing to attain this light in a future life.

The Buddha Supreme knew their aspirations

And immediately conferred predictions that they would all become Buddhas.

At that time there were also eighty koṭis

Of Śakra Devānām Indras together with hosts of Brahmās.

Having heard the Sutra on the Manifestation of Light taught in this way,

They rejoiced and aroused the mind of bodhi.

They all received predictions of future Buddhahood.

At that time there were also eighty koṭis

Of nayutas of dragons who, having heard this sutra,

Aroused the mind of bodhi and all received predictions.

At that time there were also eighty koṭis

Of garuḍa kings who, having heard this sutra,

Firmly observed the five precepts and also received predictions.

At that time there were also eighty koṭis

Of gandharva kings who, having heard this sutra,

Played a thousand kinds of music with sublime sounds,

Made offerings to the Buddha, and received his predictions.

There were also eighty nayutas

Of yakṣa spirit-kings who, having heard this sutra,

Gave rise to profound reverent faith in the Buddha’s wisdom,

And all received predictions of bodhi.

Moonlight, you should know that King Joyful Sound,

Who offered all manner of things to the Buddha Supreme,

Was no stranger, but was you yourself.

Because in the past you heard this scripture,

Today you have asked about it again.

After I enter cessation, when my true Dharma

Is about to perish together with this scriptural teaching,

If anyone gives rise to reverent faith,

That person will be able to expound such a scripture extensively.

If, in the future, one teaches this sutra,

That is to uphold and protect my true Dharma.

Like a guide who leads a merchant caravan,

Such a one is also called a guardian of the treasury of jewels.

If, in the future, one hears this sutra

And rejoices for even the time of a finger snap,

Know that this comes from the Buddha’s majestic spiritual power

And also from the protection of Mañjuśrī.

That person thereby beholds all Buddhas,

Who transmit the secret Dharma and bring illumination.

If a person is upright and gentle of heart,

Always diligently making offerings to all Buddhas,

Cultivating no-self, loving-kindness, and patience,

That person delights in this scripture.

If a person constantly harbors unwholesome thoughts,

Greedily seeking gain and fame without satisfaction,

And takes no delight in the tranquil Dharma,

That person does not delight in this scripture.

If a person makes offerings to all Tathagatas,

Skillfully and clearly understands the profound and sublime Dharma,

And reverently trusts the Buddha’s true wisdom,

That person delights in this scripture.

If a person is distracted and impure of heart,

Habitually acts like a butcher and is difficult to tame,

And becomes a servant to the objects of sensual desire,

That person does not delight in this scripture.

If a person always delights in the araṇya,

Dwells alone in seclusion with a tranquil mind,

And does not crave gain, fame, or relatives,

That person delights in this scripture.

If a person follows evil companions,

Harming the wholesome dharmas of self and others,

And suffers loss in both precepts and concentration,

That person does not delight in this scripture.

If a person’s aspiration and mind are pure,

And they always contemplate all dharmas with wisdom,

Receiving the mindful protection of a spiritual friend,

That person delights in this scripture.

If a person binds himself to family and friends,

Bringing them flowers and fruit to make them happy,

While his heart is not upright but full of flattery and deceit,

That person does not delight in this scripture.

If a person constantly remembers the kindness of all Buddhas,

Delights in supreme roots of goodness,

And dedicates them to bodhi without deceit,

That person delights in this scripture.

If a person is infatuated with women,

Adorns himself with many fine garments,

And always desires to sport and play with them,

That person does not delight in this scripture.

If a person’s profound mind depends on nothing,

Is never defiled by objects of sensual desire,

And does not flatter others for food or drink,

That person delights in this scripture.

If a person instructs multitudes of beings

By saying that sexual misconduct is blameless,

That is to slander the Buddhas of the three times;

That person does not delight in this scripture.

If a person’s faith and vows are always firm,

And, when dharmas arise, diligently seeks wholesome dharmas,

Neither growing weary nor becoming arrogant,

That person delights in this scripture.

If a person binds himself to women,

Constantly dwelling upon objects of sensual desire,

And does not cultivate wisdom for vast benefit,

That person does not delight in this scripture.

If a person sits peacefully in mountains and forests,

Cultivating wisdom that is always pure,

And does not covet any means of livelihood,

That person delights in this scripture.

If, regarding the eye’s past and future limits,

A person is always deluded and cannot understand,

That foolish person is obscured by Māra;

That person does not delight in this scripture.

If, regarding the eye’s past and future limits,

A person always comprehends clearly without delusion,

That person escapes the net of the evil Māra;

That person delights in this scripture.

If, regarding whether the eye is finite or infinite,

A person is always deluded and cannot understand,

That foolish person is obscured by Māra;

That person does not delight in this scripture.

If, regarding whether the eye is finite or infinite,

A person always comprehends without delusion,

That person escapes the net of the evil Māra;

That person delights in this scripture.

If, regarding the arising and decay of the eye’s characteristics,

A person is always deluded and cannot understand,

That foolish person is obscured by Māra;

That person does not delight in this scripture.

If, regarding the arising and decay of the eye’s characteristics,

A person always comprehends without delusion,

That person escapes the net of the evil Māra;

That person delights in this scripture.

And so it is with the ear, nose, tongue, body, and mind;

Forms, sounds, odors, tastes, touches, and dharmas;

Earth, water, fire, wind, and their essential natures;

Things, sentient beings, and suffering;

Skandhas, dhatus, worldly birth, names and sounds, and truths;

Greed, anger, delusion, pride, craving, concealment, and arrogance;

Stinginess, jealousy, flattery, deception, fury, and resentment—

Know that each and every one is likewise.

If, regarding the eye’s ultimate limit,

A person is always deluded and cannot understand,

That person falls into the practices of ordinary beings;

That person does not delight in this scripture.

If, regarding the eye’s ultimate limit,

A person always comprehends without delusion,

That person abandons the practices of ordinary beings;

That person delights in this scripture.

If, regarding the eye’s destruction,

A person is always deluded and cannot understand,

That person falls into the practices of ordinary beings;

That person does not delight in this scripture.

If, regarding the eye’s destruction,

A person always comprehends without delusion,

That person abandons the practices of ordinary beings;

That person delights in this scripture.

If, regarding the eye’s quiescent cessation,

A person is always deluded and cannot understand,

That person falls into the practices of ordinary beings;

That person does not delight in this scripture.

If, regarding the eye’s quiescent cessation,

A person always comprehends without delusion,

That person departs from the ranks of ordinary beings;

That person delights in this scripture.

If, regarding the eye’s neither coming nor going,

A person is always deluded and cannot understand,

That person falls into the practices of ordinary beings;

That person does not delight in this scripture.

If, regarding the eye’s neither coming nor going,

A person always comprehends without delusion,

That person abandons the practices of ordinary beings;

That person delights in this scripture.

If a person does not understand that the eye is without self,

And is always deluded concerning the eye’s nature of exhaustion,

That person falls into the practices of ordinary beings;

That person does not delight in this scripture.

If a person understands that the eye is without self,

And always comprehends the eye’s nature of exhaustion,

That person abandons the practices of ordinary beings;

That person delights in this scripture.

If a person does not understand that the eye is without self,

And is always deluded concerning the sphere in which patience functions,

That person falls into the practices of ordinary beings;

That person does not delight in this scripture.

If a person understands that the eye is without self,

And always comprehends the sphere in which patience functions,

That person abandons the practices of ordinary beings;

That person delights in this scripture.

If a person does not understand the eye’s nature of exhaustion,

That person does not accomplish the dhatu without reliance.

Because that person does not accomplish the dhatu without reliance,

That person does not delight in this scripture.

If a person understands the eye’s nature of exhaustion,

That person accomplishes the dhatu without reliance.

Because that person has accomplished the dhatu without reliance,

That person delights in this scripture.

If a person does not understand the eye’s nature of exhaustion,

That person does not accomplish the undefiled dhatu.

Because that person does not accomplish the undefiled dhatu,

That person does not delight in this scripture.

If a person understands the eye’s nature of exhaustion,

That person accomplishes the undefiled dhatu.

Because that person has accomplished the undefiled dhatu,

That person delights in this scripture.

If a person does not understand the eye’s nature of exhaustion,

That person does not accomplish undefiled wisdom.

Because that person does not accomplish undefiled wisdom,

That person does not delight in this scripture.

If a person understands the eye’s nature of exhaustion,

That person accomplishes undefiled wisdom.

Because that person has accomplished undefiled wisdom,

That person delights in this scripture.

If a person does not understand the eye’s nature of exhaustion,

And is always deluded concerning the eye’s nature of emptiness,

That person cannot produce the wisdom of complete retention;

That person does not delight in this scripture.

If a person understands the eye’s nature of exhaustion,

And always comprehends the eye’s nature of emptiness,

That person can produce the wisdom of complete retention;

That person delights in this scripture.

If a person clearly knows the eye’s nature of exhaustion,

That person accomplishes the wisdom of complete retention,

Even the unsurpassed and unattached wisdom;

That person delights in this scripture.

If a person does not delight in this scripture

And is always deluded concerning the eye’s treasury-nature,

That person will regress from all meditative concentrations;

It will be truly difficult to realize unsurpassed wisdom.

If a person delights in this scripture

And comprehends the eye’s nature of exhaustion,

That person will accomplish all meditative concentrations;

It will not be difficult to realize unsurpassed wisdom.

If a person clearly knows the eye’s nature of exhaustion

And comprehends the characteristic of no-self,

That person will always hear Dharma such as this

And have profound faith and understanding, free from doubt.

If a person contemplates the eye’s nature of exhaustion,

Diligently, day and night, without laziness or weariness,

That person will accomplish complete retention and eloquence

And will always be able to expound this scripture.

If a person contemplates this scripture

And accomplishes the wisdom-light of manifestation,

That person reveals and manifests all Tathagatas

And comprehends the eye’s nature of emptiness.

Suppose one were to build hundreds of thousands of stupas

And make offerings to all the Blessed Ones;

If another person contemplates this scripture,

The merit that person gains surpasses the former.

Suppose hundreds of thousands of musical performances

Were offered to the relics of the Tathagata;

If another person hears this scripture,

The merit that person gains surpasses the former.

The Buddha-eye clearly sees all sentient beings;

Even if one made offerings to them all as to the Tathagata

For immeasurable koṭis of kalpas,

It would not equal receiving and retaining this scripture.

If, within this sutra,

A person receives, retains, and expounds a four-line verse,

That person should be revered

As one reveres the supremely compassionate Victor.

In the past, for hundreds of thousands of kalpas,

I wandered through birth and death in the three realms.

Before immeasurable Buddhas,

I made offerings for the sake of this sutra.

At times I lit immeasurable hundreds of thousands of lamps,

Each wick as large as a yojana.

So that I might attain mastery in this sutra,

I thus made offerings to the Great Guide.

At times I used campaka and dhālī flowers,

Sumanā flowers and aśoka flowers,

And offered these garlands, banners, and parasols,

And all manner of offerings, to the Tathagata’s stupas.

In the past, while within birth and death,

Whenever anyone came seeking, I gave to them all.

At times I gave flowers, fruits, groves, and gardens;

At times I gave bridges, ferries, springs, and wells;

At times I gave white elephants and qilins;

At times I gave precious horses and maidens;

At times I gave golden beds and curtains of precious gems;

At times I gave jeweled necklaces and beautiful garlands.

Each such kind of gift numbered in the hundreds of thousands;

For the sake of this sutra, I begrudged nothing.