大乘遍照光明藏無字法門經

Thus have I heard:

At one time, the Buddha was dwelling on Gṛdhrakūṭa Mountain (Vulture Peak) near the city of Rājagṛha, together with immeasurable hundreds of thousands of koṭis of nayutas of great Bodhisattvas and great Bhikṣus.

All these Bodhisattvas possessed great wisdom and skillful means. They were able to penetrate the letterless Dharma Treasury, were fully endowed with the eloquence of joyful exposition, and did not contradict either the ultimate truth or the conventional truth. Through their valiant and vigorous diligence, they had forever departed from the five hindrances and the ten fetters. With their faculties subdued, they had nothing left to grasp at.

They were compassionate toward sentient beings as though cherishing an only child, and they esteemed true wisdom as though beholding a great jewel. They took shame and conscience as their garments, concentration and wisdom as their crown, and great loving-kindness and compassion as their essential nature. They knew which dharmas were wholesome or unwholesome, real or unreal. They dwelt upon the supreme and sublime Ground, illuminating and clearly comprehending the two emptinesses; their renown resounded everywhere, and they were ever at peace.

They were resolute in cultivating the supreme Dharma. Although they had forever departed from the base and inferior body born from the womb, yet for the sake of guarding and protecting the lands, these Bodhisattvas manifested rebirth. All their deeds were utterly wholesome and far-reaching. They had gone forth from the Three Realms, and yet were able to rescue and protect sentient beings within the Three Realms. Their conduct was pure; they were skilled in benefiting themselves and benefiting others, and they were fully endowed with such merits as these.

Their names were: the Bodhisattva Excellent Contemplation, the Bodhisattva Excellent Resolute Conduct, the Bodhisattva Wondrous Sound, the Bodhisattva Beautiful Sound, the Bodhisattva Endowed with Eloquence, the Bodhisattva Assembly of Eloquence, the Bodhisattva Jeweled Topknot, the Bodhisattva Thousand Spokes, the Bodhisattva Dharma Net, the Bodhisattva Dharma Echo, the Bodhisattva Lotus Face, the Bodhisattva Lotus Eyes, the Bodhisattva Holding the Earth, the Bodhisattva Holding the World, the Bodhisattva Whose Voice Pervades the Great Earth, and other Bodhisattva-Mahāsattvas such as these.

The appearance of all of them was like that of youths. They were the foremost leaders within this assembly, and each of them brought along his own retinue to attend the Dharma assembly.

At that time there were immeasurable, countless Bodhisattvas who had already received the anointment and the prediction of Buddhahood, surrounding the Bodhisattva Avalokiteśvara.

There were immeasurable koṭis of great Brahmā Heaven multitudes surrounding the Bodhisattva Mahāsthāmaprāpta (Attainer of Great Strength).

There were immeasurable Bodhisattvas and Śakra, Lord of the Devas, surrounding the Bodhisattva Excellent Contemplation.

There were immeasurable multitudes of the Four Heavenly Kings surrounding the Bodhisattva Ākāśagarbha (Space Treasury).

There were immeasurable handmaidens surrounding the Bodhisattva Known to the Multitude.

The Bodhisattva Samantabhadra (Universal Worthy), the Bodhisattva Departed from Doubt, the Bodhisattva Amoghadarśin (Unfailing Vision), the Bodhisattva Sarvanīvaraṇaviṣkambhin (Dispeller of All Hindrances), the Bodhisattva Bhaiṣajyarāja of Immeasurable Skillful Means (Medicine King), the Bodhisattva Bhaiṣajyasamudgata (Supreme Healer), and others such as these were each surrounded by immeasurable great multitudes of Bodhisattvas.

The Elder Śāriputra, Mahāmaudgalyāyana, Mahākāśyapa, and others such as these were each surrounded by great Arhats.

Furthermore, throughout the worlds of the ten directions, as many as the sands of the Ganges River, all the sun deva-sons, the moon deva-sons, and other deva multitudes whose majestic radiance shone brilliantly came to the place of the Buddha. Yet, by the spiritual power of the Buddha, their majestic radiance was unable to shine forth at all—just as a puddle of ink compared to the pure gold of Jambudvīpa.

There were also immeasurable Nārāyaṇa Devas, water devas, the Nāga King Takṣaka, the Nāga King Anavatapta, and others such as these, who likewise came surrounded by their retinues.

The Gandharva King Beautiful Sound also came surrounded by an immeasurable retinue of gandharvas.

The Garuḍa King Undefiled came surrounded by a retinue of seven koṭis of garuḍa kings.

Furthermore, from the worlds as numerous as the sands of the Ganges throughout the ten directions, all the Bodhisattvas requested leave of their own Buddhas, and then, together with their retinues, journeyed to the Sahā World. When they had presented sublime and rare offerings, unmatched in the world, to make offerings to the Buddha and the Bodhisattvas, they bowed in homage with their foreheads touching the Buddha's feet, withdrew to one side, sat upon lotus thrones, and gazed reverently upon the World-Honored One.

At that time, the Bodhisattva-Mahāsattva Excellent Contemplation rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, and then, with palms joined, faced the Buddha and addressed him, saying:

"World-Honored One! For the sake of the fourfold assembly, I wish to ask the Tathāgata about these two themes of meaning. I respectfully implore the Tathāgata to expound them for me, so as to cause us all to attain benefit."

At that time the World-Honored One said to the Bodhisattva Excellent Contemplation:

"Good son! Is it because of but a single sentient being that the Tathāgata appears in the world? The Tathāgata appears in the world because he wishes to benefit immeasurable sentient beings.

Good son! Now, for the sake of the fourfold assembly, you are able to inquire of me about these two themes of meaning. Just ask, and I shall explain them clearly for you."

When he knew that the Buddha had granted his consent, the Bodhisattva Excellent Contemplation addressed the Buddha, saying:

"World-Honored One! What dharmas should a Bodhisattva-Mahāsattva eliminate, and what dharmas should he guard and protect?

Furthermore, what dharmas has the Tathāgata awakened to and realized? I respectfully implore the Tathāgata to expound for me these two themes of meaning."

At that time the Buddha praised the Bodhisattva Excellent Contemplation, saying:

"Excellent, excellent, good son! Because you have accomplished immeasurable merit and wisdom, and have furthermore been sustained by the power of the Tathāgata's majestic spiritual might, you are able to ask me about these two themes of meaning. Listen, listen, and reflect upon them well! I shall analyze and explain them for you.

Good son! There is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is greedy desire. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is anger and hatred. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is delusion. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is grasping at a self. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is indolence. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is torpor. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is defiled craving. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is doubt and confusion. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Again, there is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is ignorance. A Bodhisattva-Mahāsattva should eliminate such a dharma as this.

Good son! Such dharmas as those spoken of above, a Bodhisattva-Mahāsattva should eliminate.

Good son! You have asked me what dharmas a Bodhisattva-Mahāsattva should guard and protect. I shall now explain this clearly for you.

Good son! There is one Dharma that a Bodhisattva-Mahāsattva should always guard and protect. What is this one Dharma? It is: Do not urge others to do what they do not wish to do. A Bodhisattva-Mahāsattva should guard and protect such a Dharma as this.

Why is this so? Because if a Bodhisattva-Mahāsattva guards and protects this Dharma, then he is guarding and protecting the entire treasury of precepts of all the Buddhas, the Tathāgatas.

—Those who cherish their own life should not kill sentient beings.
—Those who treasure their own wealth should not steal the property of others.
—Those who love their own wives should not seize the wives of others.
—Those who honor truthful speech should not deceive others.
—Those who delight in harmony should not sow discord among others.
—Those who value uprightness should not slander others.
—Those who delight in gentleness should not revile others.
—Those who have few desires and know contentment should not covet the property of others.
—Those who admire benevolence should not vent anger upon others.
—Those who revere right view should not teach others wrongly.

Good son! When a Bodhisattva such as this gives rise to the resolve, saying:

'I have now reverently complied with the right teaching of the Tathāgata. I should single-mindedly guard and protect this Dharma'—

this is called a Bodhisattva-Mahāsattva guarding and protecting the one Dharma.

Good son! I observe that such Bodhisattvas as these, in seeking the supreme great Bodhi, all seek Bodhi for the sake of peace and joy; none seek Bodhi for the sake of suffering and affliction.

Good son! This is why I say: Do not urge others to do what they do not wish to do. A Bodhisattva-Mahāsattva should guard and protect such dharmas as these."

At that time the Bodhisattva Excellent Contemplation again addressed the Buddha, saying:

"World-Honored One! What dharmas has the Tathāgata awakened to and realized? I respectfully implore the Tathāgata to reveal that theme of meaning for me."

The Buddha said:

"Good son! There is not a single dharma that the Tathāgata has awakened to or realized.

Why is this so? Because within all dharmas there is no awakening and no realization.

This is precisely that which the Tathāgata has awakened to and realized.

Good son!
—The Tathāgata has awakened to and realized that all dharmas are originally non-existent.
—The Tathāgata has awakened to and realized that all dharmas are originally undecaying.
—The Tathāgata has awakened to and realized that the essential nature of all dharmas is far removed from the two extremes.
—The Tathāgata has awakened to and realized that all dharmas are originally not truly existent.

Furthermore, good son! All dharmas arise from the karmic force of causes and conditions. These causes and conditions change without ceasing from moment to moment, like a flash of lightning. The Tathāgata has awakened to and realized such karmic conditions. Therefore I say:

—It is because of causes and conditions that dharmas arise.
—It is because of causes and conditions that dharmas perish.
—If one departs from causes and conditions, then there is no karmic retribution.

These are the things to which the Tathāgata has awakened.

Good son! Such an awakening to the nature of all dharmas is called the Treasury of Universally Illuminating Radiance.

Good son! Why is the nature of dharmas called a treasury? It is because both the worldly and transcendent wisdom of sentient beings arise in dependence upon this treasury. If anyone contemplates the nature of dharmas, his true wisdom will arise in dependence upon it. This is why the nature of dharmas is called a treasury.

Furthermore, good son! I also say this:

All dharmas are like illusory transformations, like the glow of a flame, and like the moon in water. This is that which the Tathāgata has awakened to and realized. Furthermore, good son! The characteristic of the nature of dharmas is the single taste of liberation. This is that which the Tathāgata has awakened to and realized. Good son! Such a single taste of liberation that is the nature of dharmas is called the Treasury of Universally Illuminating Radiance.

Furthermore, good son! There is yet another Dharma to which the Tathāgata has awakened and which he has realized. What is this one Dharma? It is: All dharmas are neither arising nor perishing, neither increasing nor decreasing, neither coming nor going, neither held nor relinquished, without cause and without condition. This is the Dharma to which the Tathāgata has awakened and which he has realized. Furthermore, good son! The Tathāgata clearly knows: All dharmas are without self-nature, and cannot be expressed through words or similes. This is the Dharma to which the Tathāgata has awakened and which he has realized. Good son! The dharmas as spoken of above, the Tathāgata has all awakened to and realized."

While the Buddha was expounding this Letterless Dharma-Gate of the Treasury of Universally Illuminating Radiance, at that time there were Bodhisattvas as numerous as motes of dust who realized the Tenth Ground. There were also immeasurable Bodhisattvas who dwelt upon the other Grounds. There were also immeasurable Bodhisattvas who realized hundreds of thousands of great samādhis. There were also immeasurable sentient beings, as numerous as motes of dust, who gave rise to the aspiration for Supreme, Perfect Enlightenment (Anuttarā Samyaksaṃbodhi). There were also immeasurable, boundless sentient beings who attained the Path of Arhatship.

There were also immeasurable, boundless sentient beings who were freed from the myriad sufferings and tribulations of the hells, the hungry ghosts, and the animals. They were born into the realms of devas and humans, there to enjoy supreme, sublime peace and bliss.

Not a single one present at the Dharma assembly felt that the time had passed in vain or that they had gained no benefit.

At that time the Buddha said to the venerable Rāhula:

"Good son! This essential Dharma of mine—you should uphold and maintain it."

When they heard this instruction, the 99 koṭis of Bodhisattva-Mahāsattvas in the Dharma assembly, relying on the spiritual power of the Buddha, addressed him, saying:

"World-Honored One! We make this vow: In the final age of the Decline of the Dharma, if we see anyone who can serve as a Dharma vessel, we shall expound this Sūtra for them. We respectfully implore the World-Honored One not to be concerned."

At that time the Four Heavenly Kings again addressed the Buddha, saying:

"World-Honored One! If there be any good son or good daughter in a future age who is able to uphold and maintain this scripture, we shall protect and support them, and cause all their wishes to be fulfilled.

Why is this so? Because that good son or good daughter who is able to uphold and maintain this Sūtra is indeed a Dharma vessel."

When he saw the 99 koṭis of Bodhisattva-Mahāsattvas and the Four Heavenly Kings make such a request, the World-Honored One then said:

"Good son! As I now expound this Letterless Dharma-Gate of the Treasury of Universally Illuminating Radiance for you, from the time I attained Buddhahood until now, I have never before expounded it.

Good son! If there be any sentient beings in a future age who are able to hear this rare Dharma-gate:

—you should know that such a person has long since accomplished immeasurable merit and wisdom;
—you should know that such a person is indeed serving and making offerings to me;

—you should know that such a person is indeed bearing the great Bodhi of the Buddha upon his shoulders;
—you should know that such a person will certainly accomplish eloquence;
—you should know that such a person will certainly be born in a pure Buddha-land;
—you should know that such a person, when his life is about to end, will certainly behold the Buddha Amitābha together with the great multitude of Bodhisattvas surrounding him;
—you should know that such a person always beholds my body and this great multitude of Bodhisattvas here upon Gṛdhrakūṭa Mountain;
—you should know that such a person has attained the inexhaustible Dharma Treasury;
—you should know that such a person will attain the Knowledge of Former Lives (the spiritual penetration of recollecting past lives);
—you should know that such a person will not fall into the evil destinies.

Furthermore, good son! As I now expound this unprecedented Dharma, if there be any good son or good daughter in a future age—even should they have committed the five heinous offenses of immediate retribution or other karmic transgressions—who is able to hear this Dharma-gate, and then is able to copy out, uphold and maintain, recite, and expound it, or to urge others to copy out, uphold and maintain, recite, and expound it, I observe that such a person will not fall into the evil destinies.

Their afflictive obstructions, karmic obstructions, and retributive obstructions will all be purified. In a future age, such a person will attain the five eyes. They will be anointed by all the Buddhas.

Such a person will be protected and remembered by all the Buddhas and all the Bodhisattvas. In every place where they are born in future ages, their faculties will always be complete and free from defect."

When the Buddha had finished expounding this Sūtra, the Bodhisattva Excellent Contemplation and the other Bodhisattva-Mahāsattvas, together with the Bhikṣus and the eightfold division of devas and nāgas, having heard the Buddha's teaching, all gave rise to great joy and faithfully received it and reverently put it into practice.

The Mahāyāna Sūtra of the Letterless Dharma-Gate of the Treasury of Universally Illuminating Radiance