大寶積經

In the past, for the sake of this sutra,

I upheld the precepts in purity,

Constantly cultivated concentration and wisdom,

And gave to all sentient beings.

In the past, for the sake of this sutra,

When evil persons came to revile me,

I always had compassion for them

And did them no harm.

In the past, for the sake of this sutra,

I gave to all who asked,

In accordance with their wishes,

Causing them all to rejoice.

In the past, for the sake of this sutra,

I offered palaces

Adorned with precious nets

As offerings to the Buddhas.

In the past, for the sake of this sutra,

I relinquished all kinds of precious treasures

And offered mani jewels

As offerings to the Buddhas.

In the past, for the sake of this sutra,

I always remembered the kindness of others;

Even if I heard but a single verse from someone,

I constantly honored that person.

In the past, for the sake of this sutra,

I honored those who upheld the precepts;

Even the places where they practiced walking meditation

I always revered.

In the past, for the sake of this sutra,

While wandering in samsara,

If anyone showed me even the slightest kindness,

I always wished to repay them.

In the past, for the sake of this sutra,

I never slandered the Dharma in pursuit of gain,

But cherished my friends and kin

And all sentient beings.

In the past, for the sake of this sutra,

I became learned and skilled in exposition,

Was unattached to all dharmas,

And never begrudged them to others.

In the past, for the sake of this sutra,

Whenever an unwholesome state of mind arose,

I immediately repented and dispelled it completely,

Never allowing it to increase.

In the past, for the sake of this sutra,

When I was a royal crown prince,

Whatever precious treasures I obtained,

Along with incense, flowers, and fragrant powders,

I immediately entered a concentrated state of mind

And presented them as offerings to the Buddhas.

In the past, for the sake of this sutra,

I had compassion for prisoners

Who suffered all kinds of torment,

And offered my own body in their place.

In the past, for the sake of this sutra,

I abandoned the pleasures of the five desires,

Regularly observed the six fasting days each month,

And upheld all the prescribed precepts.

In the past, for the sake of this sutra,

I constantly cultivated patience;

Even toward my wife and children,

I was never covetous or begrudging.

In the past, for the sake of this sutra,

I caused the poor and hungry

All to attain peace and happiness

And to possess abundant treasures.

In the past, for the sake of this sutra,

I embraced and supported all

Sramanas, brahmins,

And every kind of sentient being.

In the past, for the sake of this sutra,

I benefited everyone,

Always acting as a great donor

And begrudging nothing to those who asked.

Even fruit-bearing and flowering trees

I did not allow others to cut down,

But gave them freely to all sentient beings,

Fully satisfying each according to their wishes.

When I practiced giving in the past,

My mind was always impartial.

Those who upheld the precepts and possessed merit,

Those who broke the precepts and lacked shame and remorse,

Those who had attained great supernormal powers,

And even ordinary, foolish beings—

I honored them all,

Reverently providing for every one of them.

When I practiced giving in the past,

My mind made no distinction between high and low.

I did not seek rebirth in a good realm;

My sole aspiration was devoted to this sutra.

I also caused the entire kingdom

To be free of hostile enemies,

Subdued the various kinds of dragons,

And brought cool, nourishing rain at the proper time.

Moonlight, you should know:

Throughout immeasurable kalpas,

For the sake of the words of this sutra,

I cultivated all manner of ascetic practices.

Even if I expounded them for hundreds of thousands of kalpas,

I could not recount them all.

Since you have established resolute faith,

In the future age of the Dharma’s decline

You should bring forth right mindfulness

And expound this sutra.

With the Buddha-eye I behold

And clearly see the future age;

Whatever practices of merit there will be,

I clearly know them all.

If there are bhiksus

Who seek unsurpassed wisdom

And, with minds of pure faith,

Expound this sutra,

I know clearly and completely

Those persons and the places where they dwell.

If inferior persons

Refuse to listen to this sutra

And disparage those who proclaim it,

I know them all clearly.

If there are bhiksus

And bhiksunis

Who, upon hearing this sutra,

Are moved with compassion and weep,

I confer predictions upon them all

That they shall behold the Supremely Victorious One.

Moonlight, you should know

The power of the Buddha’s supernormal knowledge:

Those whose minds are pure,

Those whose minds are impure,

And those who possess faithful understanding—

I know them all clearly.

If there are sentient beings

Whose aspiration is always toward quiescence,

Who abide in the meditative concentrations

And do not cling to samsara,

And whose habitual tendencies, down to the subtlest,

Have been extinguished forever—

All such virtues

I know clearly and completely.

If there are sentient beings

Whose hearts delight in the Buddha,

All such future matters

I know clearly and completely.

If there are sentient beings

Attached to worldly pleasures,

Who cannot skillfully awaken

The Buddha-seed of bodhi,

Then, because of those causes and conditions,

They lose the expedient means and fall back.

If anyone understands

The bodhi-seed of the Buddhas,

That person will certainly attain

Boundless, pure radiance.

Moonlight, you should observe

Radiances such as these;

The causes and conditions of each

Are all different.

By the power of wisdom,

You should clearly understand them all.

If one abandons evil spiritual guides

And draws near to good friends,

Upholds the precepts in purity,

One will accomplish the Buddha’s radiance.

You should guard the faculties,

Abandon shamelessness and lack of remorse,

Cultivate all wholesome dharmas,

And protect all sentient beings.

You should abandon contention,

Fully comprehend the nature of emptiness,

Not crave offerings or gain,

And become learned and skilled in exposition.

You should regard offerings and gain

As though they were filth.

Do not let the filth of offerings and gain

Defile your pure mind.

Constantly seek wisdom,

And you will attain unsurpassed benefit.

You should cultivate the Buddha-path

And contemplate the Buddha as identical with the Dharma-nature.

Constantly kindle the torch of the great Dharma

To illuminate the entire world.

You should be like a great mountain,

Your mind abiding firmly and unmoving;

Whether reviled or beaten,

You should patiently endure it all.

For the sake of sentient beings,

You should be a true good friend.

You should abandon an inferior state of mind

And constantly cultivate pure conduct.

With a steadfast mind,

You should expound the unsurpassed Dharma.

A wondrous sutra such as this

Should be entrusted to compassionate persons.

Those wishing to seek unsurpassed wisdom

Should not fear samsara.

Through this, they will be able to abandon evil

And attain supreme benefit.

It is like an intelligent person

Who knows how to use fire skillfully:

They may cook food

Without being burned by the fire.

But if a foolish person

Lacks skillful means

And lets the fire touch their hand,

They will immediately be burned.

It is also like a person afflicted by poison,

Delirious, with a deranged mind,

Who uses fire as a remedy

And thereby recovers.

Moonlight, you should know

That a wise person is likewise:

Relying upon mind, one knows that mind is empty,

And thus remains within samsara;

Relying upon the eye, one knows that the eye is empty

And does not cling to the eye.

If one can understand in this way,

The eye will cause no harm.

If one knows that the nature of the eye is empty,

One accomplishes true wisdom;

Through true wisdom,

One will bring forth radiance.

If one knows that the nature of the eye is empty,

One forever ends craving and desire;

Because there is no craving or desire,

One will bring forth radiance.

All the afflictions—

Anger, delusion, and attachment to self;

Concealment, vexation, stinginess, and jealousy;

Shamelessness and lack of remorse;

Wrath, resentment, and self-exaltation;

Arrogance and overweening pride;

Deceit, fraudulence, and heedlessness—

Each should be explained in the same way as craving.

If one attains true wisdom

And clearly knows the quiescence of the eye,

Through knowing that quiescence,

One will bring forth radiance.

If one attains true wisdom

In the essential principle of the Buddha,

By abiding in that essential principle,

One will bring forth radiance.

If one attains true wisdom

In the Buddha’s expedient means,

By abiding in those expedient means,

One will bring forth radiance.

That one might fail to cultivate true wisdom,

Yet be freed from obstructive afflictions

And accomplish the manifestation of radiance—

This I have never heard of or seen.

If one diligently cultivates true wisdom,

Forever abandons obstructive afflictions,

And follows this practice,

One will attain the manifestation of radiance.

If one seeks the supreme practice,

One should study this sutra,

Make offerings to the Tathagatas,

And attain true wisdom and expedient means.

If one cultivates true wisdom,

One should make offerings to the Buddhas;

Then accomplishing the manifestation of radiance

Will be as certain as holding a fruit in one’s hand.

If one is deluded about the selflessness of the eye,

One loses the Dharma of the sramana;

That person should not attain

Such a manifestation of radiance.

If one knows that the eye is without self,

One accords with the Dharma of the sramana;

That person will realize

Such a manifestation of radiance.

If one knows the ultimate limit of the eye’s extinction,

One knows the limit of the ear’s arising;

Through knowing the limit of the ear’s arising,

One accomplishes the Dharma of the sramana.

If one cannot fully know

The ultimate limit of the eye’s nature,

Then one also cannot fully know

The ultimate limit of the eye’s arising.

That person cannot accomplish

Such a manifestation of radiance.

If one can fully know

The furthest limit of the eye-faculty

Then one also comprehensively knows

The furthest limit of the arising of the eye;

That person shall realize

Such manifestation of light.

If one does not clearly and skillfully know

The furthest limit of the arising of the eye,

Then one does not clearly and skillfully know

The furthest limit of the arising of the eye;

That person cannot accomplish

Such manifestation of light.

If one can clearly and skillfully know

The furthest limit of the eye-faculty,

Then one can clearly and skillfully know

The furthest limit of the arising of the eye;

That person shall realize

Such manifestation of light.

If one does not directly and clearly know

The furthest limit of the arising of the eye,

That person cannot accomplish

Such manifestation of light.

If one can directly and clearly know

The furthest limit of the eye-faculty,

Then one also directly and clearly knows

The furthest limit of the arising of the eye;

That person shall realize

Such manifestation of light.

If one does not clearly and skillfully know

The furthest limit of the eye-faculty,

Then one does not comprehensively and clearly know

The furthest limit of the arising of the eye;

That person cannot accomplish

Such manifestation of light.

If one can clearly and skillfully know

The furthest limit of the eye-faculty,

Then one also clearly and skillfully knows

The furthest limit of the arising of the eye;

That person shall realize

Such manifestation of light.

If one does not clearly and skillfully know

The purity of the ear-faculty,

That person cannot accomplish

Such manifestation of light.

If one can clearly and skillfully know

The purity of the eye-faculty,

Then one also clearly and skillfully knows

The purity of the ear-faculty;

That person shall realize

Such manifestation of light.

All that pertains to ear, nose, tongue,

Body and mind, together with form and sound,

Odor, taste, touch, and dharmas;

The great elements of earth, water, fire, and wind;

The nature of worldly phenomena and suffering;

The skandhas and dhatus about to arise in the world,

Together with sound, odor, and the rest—

All are explained as was the eye.

“O Moonlight! If any sentient beings arouse the resolve to proceed toward the Great Vehicle and wish to attain the complete accomplishment of such manifestation of light, there are eighty roots of goodness that serve as provisions.

“What are the eighty? They are: protecting and remaining mindful of sentient beings; harboring no intention to harm; being without deficiency in the pure precepts; maintaining a constantly impartial mind; being free from flattery and deceit; also being free from stinginess, jealousy, greed, and deception; having profound faith in the subtle and wondrous scriptures of the Great Vehicle; not being attached to wealth, honor, arrogance, or heedlessness; possessing the power of patience; having aspirations that never regress; maintaining pure intentions; dwelling in an aranya; not relying upon retinues, material support, or reputation; abiding in the various meditative concentrations; manifesting the samadhi of light; not obsequiously serving those who possess moral discipline;

arousing a supreme aspiration toward fellow practitioners of the holy life; because of reverence for the Dharma, deeply honoring one’s preceptor and acharya; penetrating the sutras; being skilled in expounding them; speaking truthfully; abiding in right reflection; diligently planting roots of goodness; constantly practicing generosity; clearly recognizing the works of Mara; guarding the sense faculties; speaking calmly and distinctly; thoroughly knowing ultimate truth; also clearly knowing the particular characteristics of the various stages; seeking inexhaustible form; not begrudging body or life; instructing the fourfold assembly; cutting off worldly conceptions; abandoning wrong views that deny a future life; not displaying strange signs to deceive the unlearned;

always doing one’s utmost to reveal to others the Dharma one has learned; never praising the sounds of songs and chants; not praising ornaments; realizing and entering the truths; possessing great learning; abandoning sleep; diligently seeking the true Dharma; honoring the Buddha; arousing bodhicitta; relinquishing worldly occupations; cultivating the training precepts; because of love for the Dharma, relying upon capable and virtuous friends; seeking roots of goodness; never feeling satisfied; delighting in renunciation; preserving the Buddhadharma; not committing evil karma; having no doubts about the teaching; skillfully employing analogies; revealing what is hidden; tirelessly aspiring to great bodhi; never forgetting scriptures already learned; not abandoning one’s own studies;

subduing heterodox doctrines; seeking the path of liberation and release; cultivating immeasurable meritorious practices; firmly resolving one’s mind upon that wisdom of the Dharma; clearly seeing the continuous succession of cause and effect in samsara; not being attached to attainment within the three realms; abandoning overweening pride; establishing antidotes for those without faith; clearly seeing the distinctions among future karmic results; skillfully knowing the past limit; not depending upon conditions supplied by others; diligently cultivating the practice of seclusion; and perfectly adorning the excellent marks of a Buddha.

“The foregoing are the eighty roots of goodness that serve as provisions.

“Furthermore, O Moonlight! Those eighty dharmas are included within five dharmas.

“What are the five dharmas? They are knowing samsara, knowing nirvana, knowing the complete exhaustion of afflictions, knowing the supreme, and knowing the fruits of merit.

“Furthermore, O Moonlight! Those five dharmas are included within two dharmas: the adornment of purity of mind and the adornment of purity of form.

“Furthermore, O Moonlight! Those two dharmas are included within one dharma: the ability to accomplish the unobstructed liberation of all Buddha-Tathagatas.

“Furthermore, O Moonlight! There are also eighty dharmas that can skillfully accomplish the unobstructed liberation of all Buddha-Tathagatas.

“What are the eighty dharmas? They are: the provisions of generosity; vast wisdom; cultivation of pure precepts; freedom from the burning heat of afflictions; overcoming arrogance; gentle speech; knowing the proper time and occasion in all matters without exception; also recognizing spiritual friends; proceeding toward the Great Vehicle; donning the armor of diligence; maintaining deportment that benefits others; dispelling the doubts and delusions of those who have fallen into afflictions; destroying evil dharmas; cultivating wholesome dharmas; not associating with evil persons; tirelessly planting roots of goodness; arousing bodhicitta; courageous diligence; being able to recognize the works of Mara; realizing the truths; making genuine offerings;

attaining decisive understanding without doubt; keeping sentient beings in mind; constantly cherishing the resolve to rescue them; not clinging to the three realms; arousing a vast mind; showing unwholesome sentient beings the faults of evil; abandoning greed, anger, and delusion; not seeking the pleasures of the five desires; bringing sentient beings to maturity; repairing the stupas of the Buddha; honoring and revering the noble ones; drawing near to and serving those who abide in the Great Vehicle; never praising those who follow inferior vehicles; distancing oneself from the shravakas; vanquishing adversaries; making extensive offerings to the Buddha, the Blessed One; attending upon and making offerings with a supreme mind; attaining unobstructed wisdom; possessing eloquence;

using various analogies to reveal the true Dharma; never contradicting the nature of emptiness; seeking the Dharma without indolence; elucidating profound meanings; possessing great dharanis; teaching the Dharma without attachment; being able to propagate the teaching widely and tirelessly guide others; perfecting all practices; possessing great awe-inspiring virtue; having unhindered eloquence; accomplishing great learning; not praising evil persons; cultivating wholesome karma; clearly understanding the skandhas; abandoning all views and attachments; penetrating the nature of causes; transcending the spheres of conditioned activity; remaining far from erroneous objects; giving rise to pure faith; abiding in the right path; delighting in the Great Vehicle; impartially embracing all;

not clinging to non-self; not becoming weary of samsara; delighting in seeking nirvana; because of having few desires, dwelling in an aranya; always going on almsround without weariness; rejoicing inwardly and remaining content with whatever one receives; abandoning shamelessness and lack of moral dread; drawing near to all Buddhas; dwelling together with spiritual friends; abandoning those of unsuitable kinds; having compassion for ordinary beings; practicing together with sentient beings; possessing pure faith in the Buddha; distancing oneself from those who are not vessels for the Dharma; not conversing with those who are antagonistic;

not instructing those who have not come to seek the teaching, but, if someone comes seeking it, teaching the Dharma according to that person’s capacities and needs; being impartial with food; and constantly practicing universal generosity, opening wide the great gate of giving.

“O Moonlight! Those eighty dharmas enable one to attain the unobstructed liberation of all Buddhas.”

Having heard this Dharma, the Youth Moonlight rejoiced greatly and immediately spoke these verses before the Buddha:

The Buddha knows the ultimate limit of the eye,

And thus can manifest purified wisdom.

Because he can manifest purified wisdom,

He possesses the Tathagata’s pure radiance.

The Buddha clearly knows that the eye is without self,

And thus can manifest a voice of purity.

Because he can manifest a voice of purity,

He possesses the Tathagata’s mark of the Brahma voice.

In former times, the Buddha benefited sentient beings,

And thus was able to perfect purity of speech,

Benefiting immeasurable worlds.

The Buddha clearly knows that the nature of the eye is empty,

And thus can perfect the wisdom of complete retention.

Because he can perfect the wisdom of complete retention,

The Tathagata manifests immeasurable radiance.

The Buddha clearly knows the distinctions of the eye;

The eye’s different names are also boundless.

Because he knows its boundlessly different names,

The Tathagata manifests immeasurable radiance.

The Buddha knows the distinct gateways of written characters,

And knows that the eye is empty and apart from written characters.

Because he knows the eye is empty and apart from written characters,

The Tathagata manifests immeasurable radiance.

If one contemplates that the eye is without self,

One will know that the Buddha’s words are true.

Because one knows that the Buddha’s words are true,

The Tathagata manifests the radiance of certainty.

The Tathagata has perfected supreme supernormal powers,

And immediately knows the destruction of the boundless eye.

Because he clearly knows the destruction of the eye,

He benefits all worlds.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Fully comprehends the boundless arising of the eye.

As the Buddha knows the arising of the eye,

I vow that I too shall swiftly attain the same.

The ear, nose, tongue, body, together with the mind;

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

Even worldly reputation and all such things—

Know that they should all be contemplated in the same way.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected the paramita of giving.

As the Buddha has perfected the paramita of giving,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected the paramita of pure moral discipline.

As the Buddha has perfected the paramita of pure moral discipline,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected the paramita of patience.

As the Buddha has perfected the paramita of patience,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected the paramita of diligence.

As the Buddha has perfected the paramita of diligence,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected the paramita of meditative concentration.

As the Buddha has perfected the paramita of meditative concentration,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected the paramita of wisdom.

As the Buddha has perfected the paramita of wisdom,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected the paramita of the Dharma-body.

As the Buddha has perfected the paramita of the Dharma-body,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected boundless purity of form.

As the Buddha has perfected purity of form,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected boundless purity of mind.

As the Buddha has perfected purity of mind,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected boundless supreme virtues.

As the Buddha has perfected supreme virtues,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected boundless excellent physical marks.

As the Buddha has perfected excellent physical marks,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected boundless purity of voice.

As the Buddha has perfected purity of voice,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has perfected boundless great miraculous transformations.

As the Buddha has perfected great miraculous transformations,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Liberates sentient beings in the three realms.

As the Buddha guides those sentient beings to liberation,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended boundless courses of birth and death.

As the Buddha has transcended the courses of birth and death,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended boundless courses of craving.

As the Buddha has transcended the courses of craving,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended boundless courses of anger.

As the Buddha has transcended the courses of anger,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended immeasurable courses of delusion.

As the Buddha has transcended the courses of delusion,

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended immeasurable courses of craving and anger.

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended immeasurable courses of anger and delusion.

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended immeasurable courses of craving and delusion.

I vow that I too shall swiftly attain the same.

The Greatly Compassionate, Supreme Honored One among Two-Legged Beings,

Has transcended boundless courses in which the defilements are equally proportioned.

As the Buddha has transcended courses in which the defilements are equally proportioned,

I vow that I too shall swiftly attain the same.

The Teacher has transcended the courses of craving,

And brings benefit throughout all worlds.

As the Buddha benefits all worlds,

I vow that I too shall attain such wisdom.

The Teacher has transcended the courses of anger,

And brings benefit throughout all worlds.

As the Buddha benefits all worlds,

I vow that I too shall attain such wisdom.

The Teacher has transcended the courses of delusion,

And brings benefit throughout all worlds.

As the Buddha benefits all worlds,

I vow that I too shall attain such wisdom.

The Teacher has transcended the courses of craving and anger,

And brings benefit throughout all worlds.

As the Buddha benefits all worlds,

I vow that I too shall attain such wisdom.

The Teacher has transcended the courses of anger and delusion,

And brings benefit throughout all worlds.

As the Buddha benefits all worlds,

I vow that I too shall attain such wisdom.

The Teacher has transcended the courses of craving and delusion,

And brings benefit throughout all worlds.

As the Buddha benefits all worlds,

I too vow to attain such wisdom.

The Teacher has transcended courses in which the defilements are equally proportioned,

And brings benefit throughout all worlds.

As the Buddha benefits all worlds,

I vow that I too shall attain such wisdom.

The Tathagata possesses supreme wisdom,

And subdues all the multitudes of devas.

I vow that I too shall attain such wisdom,

And become a Tamer, a Teacher of Devas and Humans.

The Tathagata possesses supreme wisdom,

And subdues all the multitudes of nagas.

I vow that I too shall attain such wisdom,

And become a Tamer, a Teacher of Devas and Humans.

The Tathagata possesses supreme wisdom,

And subdues all the multitudes of yakshas.

I vow that I too shall attain such wisdom,

And become a Tamer, a Teacher of Devas and Humans.

The Tathagata possesses supreme wisdom,

And subdues all the gandharvas,

Even the immeasurable kumbhandas,

Together with all their retinues.

I vow to perfect such wisdom,

And become a Tamer, a Teacher of Devas and Humans.

The Tathagata possesses supreme wisdom,

And clearly knows the true meaning of all dharmas.

I vow to perfect such wisdom,

And have no further doubt concerning their true meaning.

The Tathagata clearly knows the boundlessness of suffering,

And benefits every kind of sentient being.

I vow to perfect such wisdom,

And have no further doubt concerning the exhaustion of that suffering.

The Tathagata clearly knows the ultimate limit of causes,

And benefits every kind of sentient being.

I vow to perfect such wisdom,

And have no further doubt concerning the exhaustion of those causes.

The Tathagata possesses supreme wisdom,

And fully comprehends the karmic activities of the world.

I vow to perfect such wisdom,

And have no further doubt concerning worldly karma.

The Tathagata possesses supreme wisdom,

And fully comprehends what is possible and impossible in the world.

I vow to perfect such wisdom,

And benefit all worlds.

The Tathagata possesses supreme wisdom,

And fully comprehends all the karmic fruits of the world.

I vow to perfect such wisdom,

And benefit all worlds.

The Tathagata possesses supreme wisdom,

And fully comprehends all the dispositions in the world.

I vow to perfect such wisdom,

And benefit all worlds.

The Tathagata possesses supreme wisdom,

And fully comprehends all the courses of beings in the six realms.

I vow to perfect such wisdom,

And benefit immeasurable worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending the varied aspirations of the world.

I vow to accomplish wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending all faculties and dispositions.

I vow to accomplish wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending the meditative absorptions and samadhis.

I vow to accomplish wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending the practices leading to liberation.

I vow to accomplish wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending the conduct of those of equal capacity.

I vow to accomplish wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending the operation of impartial wisdom.

I vow to accomplish wisdom such as this,

To benefit all the worlds.

The Tathagata thoroughly understands birth and death,

Whose continuing cycle arises entirely from afflictions.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata clearly knows all things;

None equals him in benefiting the world.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata abides well in meditative concentration,

Bringing forth supreme wisdom in skillful means.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending boundless deeds of former lives.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending that birth and death have no bounds.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly comprehending the exhaustion of all afflictions.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Having attained unsurpassed perfect enlightenment.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Free from all afflictions and habitual tendencies.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly knowing that sensual defilement obstructs bodhi.

I vow that I too shall accomplish wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme wisdom,

Clearly knowing the Dharma of deliverance from birth and death.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata thoroughly understands the meaning of the Dharma,

Awakening immeasurable sentient beings.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata thoroughly understands the nature of phenomena,

As illusion, as dream, and as mirage.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata thoroughly understands the world,

All its written characters and spoken expressions.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata is endowed with supreme eloquence,

Revealing the profound, subtle, and wondrous Dharma.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata has well disciplined body, speech, and mind;

All his actions accord with wisdom.

I too vow to attain wisdom such as this,

To benefit all the worlds.

The Tathagata thoroughly understands the three times,

Without grasping, attachment, or obstruction.

I vow that I too shall attain wisdom such as this,

To benefit all the worlds.

The Tathagata has well cultivated morality, concentration, and wisdom,

And never regresses from any of them.

I vow that I too shall attain wisdom such as this,

And become the greatly compassionate Honored One of the three realms.

The Tathagata has well cultivated the practice of liberation;

His knowledge and vision of liberation never regress.

I vow that I too shall attain wisdom such as this,

And become the greatly compassionate Honored One of the three realms.

The Tathagata has well cultivated right contemplation;

None among devas or humans in the world equals him.

I vow that I too shall attain wisdom such as this,

And become the greatly compassionate Honored One of the three realms.

The Tathagata is endowed with supreme wisdom,

Undefiled by any worldly dharma.

I vow that I too shall attain wisdom such as this,

And become the greatly compassionate Honored One of the three realms.

The Tathagata thoroughly understands the world,

Clearly seeing all destinies and classes of beings.

I vow that I too shall attain wisdom such as this,

And have no further doubt concerning those destinies.

The Tathagata thoroughly understands the limit of the exhaustion of birth,

And therefore is not deluded concerning it.

I vow that I too shall attain wisdom such as this,

And become free of doubt regarding the nature of birth's exhaustion.

The Tathagata thoroughly understands the limit of quiescence,

And therefore has no doubt or delusion concerning it.

I vow that I too shall attain wisdom such as this,

And become free of doubt regarding the nature of quiescence.

The Tathagata thoroughly understands the limit of cyclic existence,

And therefore has no doubt or delusion concerning it.

I vow that I too shall attain wisdom such as this,

And have no further doubt regarding the nature of cyclic existence.

The Tathagata thoroughly understands past and future lives,

And thus fully possesses wisdom acquired without a teacher.

I vow that I too shall attain wisdom such as this,

And have no further doubt regarding the nature of transmigration and birth.

The Tathagata thoroughly understands past and future lives,

And does not cling to annihilationism or eternalism concerning the eye.

I vow that I too shall attain wisdom such as this,

And have no further doubt concerning the limits of past and future.

The Tathagata thoroughly understands the limit of the exhaustion of birth,

And does not cling to annihilationism or eternalism concerning the eye.

I vow that I too shall attain wisdom such as this,

And have no further doubt regarding the nature of birth's exhaustion.

If people do not understand the limits of past and future,

They then cling to sensual desire.

The Tathagata directly knows the limits of past and future,

And therefore is undefiled by sensual desire.

If people do not understand the limits of existence and nonexistence,

They then cling to sensual desire.

The Tathagata directly knows the limits of existence and nonexistence,

And therefore is undefiled by sensual desire.

If people do not understand exhaustion and non-exhaustion,

They then cling to sensual desire.

The Tathagata directly knows exhaustion and non-exhaustion,

And therefore is undefiled by sensual desire.

If people do not understand transmigration and non-transmigration,

They then cling to sensual desire.

The Tathagata directly knows transmigration and non-transmigration,

And therefore is undefiled by sensual desire.

Anger, delusion, resentment, concealment, jealousy, and deceit;

Flattery, crookedness, haughtiness, arrogance, and pride;

Giving, moral discipline, and patience;

Meditative concentration and wisdom—all are likewise.

At that time, the Blessed One knew the profound and hidden thoughts in the mind of the youth Moonlight. The Buddha smiled and emitted golden-hued light that illuminated immeasurable, boundless worlds. After benefiting beings in those worlds, the light returned, circled the Buddha three times, and then entered through the crown of the Buddha's head.

Bodhisattva Maitreya immediately rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, and bowed his head at the Buddha's feet. Then, joining his palms reverently, he praised the Buddha in verse and asked:

With the voice of the kalavinka,

Like thunderclouds and a lion's roar,

You sound the great drum of Dharma;

Why does the Buddha smile?

Like a thousand suns at dawn,

Your voice is wondrous and pure;

Your merit is exceedingly rare—

Why do you manifest this radiance?

Giving, morality, patience, and diligence,

Concentration and wisdom all adorn you;

All have been perfected—

Why do you manifest this radiance?

The Buddha's voice is gentle and soft,

Forever far removed from harsh speech;

It skillfully cures the illnesses of sentient beings—

Why do you manifest this radiance?

Greatly compassionate Honored One among Two-Legged Beings,

You know that the eye is ever empty and quiescent;

With a pure Brahma voice,

You expound this for sentient beings.

The ear, nose, tongue, body, and mind,

And even sounds, names, and all the rest;

Suffering, its origin, cessation, and the path—

Wisdom and patience are likewise.

Greatly compassionate Honored One among Two-Legged Beings,

You know the eye, the limit of the exhaustion of birth,

Quiescence and cyclic existence—

All are empty and quiescent.

The ear, nose, tongue, body, and mind;

Forms, sounds, odors, tastes, and tangible objects;

And even sounds, names, and all the rest—

All are likewise.

The Buddha also teaches causes and conditions,

Far removed from annihilationism and eternalism;

Things are made neither by self nor by another,

But arise through conditions.

Through various approaches, the Buddha also

Reveals the many forms of suffering;

Or, through various meanings,

Praises the Buddha's radiance.

With immeasurable expressions,

He expounds the Dharma of quiescent cessation:

There is no person, no recipient,

No self, and no sentient being.

Immeasurable Buddhas of the past

Also used inconceivable

Hundreds of thousands of verses

To expound the Dharma in this way.

The Tathagata expounds

The true Dharma of merit and virtue:

There is no speaking and no speaker.

The Dharma spoken is also nonexistent

The Buddha speaks the supreme Dharma

Awakening all sentient beings

The devas and yakshas

Those who hear all attain understanding

All the asuras

Their aspirations have been purified

Immeasurable multitudes of people

All cast off the net of doubt

Clearly knowing the nature of craving

Destroying anger together with delusion

Attachment, conceit, and ignorance

Deceit, jealousy, and conceptual proliferation

Even all the aggregates of suffering

They abandon them all

Such phrases and meanings as these

Are ultimately all purified

Regarding a single Dharma

The Tathagata comprehends its various names

Numbering in the hundreds of thousands and myriads

Even beyond conception

In the presence of immeasurable Buddhas

He skillfully learned such Dharma

And within a single Dharma

Expounds it without end

The Tathagata skillfully understands

All Dharma gateways

And can also discerningly know

Names and phrases, superior, middling, and inferior

He cultivated and learned them all

The various differing expressions

And skillfully proclaims

The foremost and wondrous meaning

Such a pure voice

Arises through the conjunction of causes and conditions

Yet does not depend upon tongue or throat

Nor even upon body or mind

The great earth shook in six ways

The assemblies from the ten directions all gathered

With palms joined, gazing reverently at the Buddha

Hoping he would dispel the assembly’s doubts

The Tathagata skillfully and clearly knows

The furthest limit of the eye’s arising and cessation

Its intrinsic nature is ever empty and quiescent

Neither departing nor coming

Neither abiding nor having any location

He deeply penetrates ultimate reality

The Buddha-eye is unobstructed

Therefore, I have now heard

The Tathagata skillfully and clearly knows

The nature of the eye in past and future worlds

Its finite and infinite courses of transmigration

Its intrinsic nature is ever empty and quiescent

He reveals the meanings of all dharmas

Causing the world to rejoice

The Buddha’s voice is wondrous and sublime

Why, then, does he now smile?

The Buddha knows the limits of past and future

The nature of the eye is ever empty and quiescent

Beyond words and discriminations

Why, then, does his mouth smile?

The Buddha knows the eye in its immeasurable aspects

And all the words used to expound it

Its original nature is ever empty and quiescent

Why, then, does his mouth smile?

The Buddha knows the furthest limit of arising and cessation

The nature of the eye is ever empty and quiescent

He has abandoned all afflictions

And realized the wisdom of a Buddha’s bodhi

Endowed with a preeminent renown

Why, then, does his mouth smile?

The Buddha cultivated and learned for a long time

Expounding the inconceivable

Fully comprehending that the nature of the eye is empty

Free from defilement and ever pure

The immeasurable activities of every mind

He clearly knows within a single thought

His radiance illuminates the world

What auspicious sign does this signify?

The Great Sage, the Perfectly Enlightened One

Supreme Honored One among Two-Legged Beings

Has eliminated all afflictions

The Buddha’s mind is ever tranquil and serene

The Tathagata’s wisdom is preeminent

Penetrating the furthest limit of the eye

For what cause and condition

Does he now smile?

Ear, nose, tongue, body, and mind

The six sense objects and the four great elements

Even sound, name, and all the rest

He penetrates the furthest limit of the eye

For what cause and condition

Does he now smile?

Ear, nose, tongue, body, and mind

The six sense objects and the four great elements

Even sound, name, and all the rest

All are likewise so

The Buddha knows the eye to be without self

And fully comprehends the ear as impermanent

And clearly knows the nature of the nose to be empty

Why, then, does he now smile?

The Buddha knows the tongue to be without self

And fully comprehends the body as impermanent

And clearly knows the nature of mind to be empty

Why, then, does he now smile?

The Buddha knows form to be without self

And fully comprehends sound as impermanent

And clearly knows the nature of odor to be empty

Why, then, does he now smile?

The Buddha knows taste to be without self

And fully comprehends touch as impermanent

And clearly knows the nature of dharmas to be empty

Why, then, does he now smile?

The Buddha knows earth to be without self

And fully comprehends water as impermanent

And clearly knows the nature of fire to be empty

Why, then, does he now smile?

The Buddha knows wind to be without self

And fully comprehends nature as impermanent

And clearly knows the nature of phenomena to be empty

Why, then, does he now smile?

He knows the world to be without self

And fully comprehends suffering as impermanent

And clearly knows the nature of the skandhas to be empty

Why, then, does he now smile?

The Buddha knows the dhatus to be without self

And fully comprehends the world as impermanent

And clearly knows the nature of birth to be empty

Why, then, does he now smile?

The Buddha knows sound to be without self

And fully comprehends name as impermanent

And clearly knows the nature of the path to be empty

Why, then, does he now smile?

The Buddha knows wisdom to be without self

Clearly understands tranquility as impermanent

And clearly knows the nature of sentient beings to be empty

Why, then, does he now smile?

The Buddha knows that nature has no inherent nature

And also knows the self to be not-self

And clearly knows aspirations to be empty

Why, then, does he now smile?

He sees samsara as without self

And fully comprehends the permanent as impermanent

And clearly knows nirvana to be empty

Why, then, does he now smile?

The Tathagata’s mind is liberated

His renown pervades the three realms

Shakra together with human kings

Nagas and spirits all make offerings

The Tathagata skillfully and clearly knows

The furthest limit of the eye’s arising and cessation

Even unto tranquility

Why, then, does he now smile?

Immeasurable numbers of Buddha-children

Have all gathered in the assembly

Born from the Buddha’s mouth

Born through transformation from the Dharma

They all came and stood before the Buddha

Joining their palms in reverence

For the sake of these assemblies

I ask the reason he emits this radiance

The Tathagata skillfully and clearly knows

That the nature of the eye is empty and without self

Surpassing all

Practitioners of the household life

With impartial wisdom, the Buddha

Knows that dharmas are without differentiation

The Tathagata knows their aspirations

Not by seeing through spiritual powers

The Buddha knows the eye to be without self

Its nature empty, neither departing nor coming

His pure wisdom is boundless

Why, then, does he now smile?