大寶積經

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

That realm was made of crystal and was constantly illuminated everywhere by light. Any beings who encountered that light became pure, beautiful, and dignified; therefore, that realm was called Pure. There were no separate names for cities, towns, or villages. The roads throughout that land were exceedingly beautiful, with golden cords marking their boundaries. The distance between every road was uniformly half a krosha. Within each interval, eighty-four radiant jeweled pillars and beautiful tala trees were arrayed in rows. There were also four ponds, surrounded by seven-jeweled mansions in which the people dwelled. Above them were canopies of nets with bells, and silken streamers hung down. Their exquisite and wondrous treasures and ornaments resembled those of celestial palaces.

The beings of that land were peaceful and blissful. They had all fulfilled the ten wholesome paths of karma, possessed dignified and beautiful appearances, and enjoyed long lives. Their greed, anger, and delusion were slight, and they were easily awakened to understanding; with only a few skillful means, they gained extensive knowledge of the Dharma.

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

There were ten Dharma assemblies. At each Dharma assembly were twenty koti nayutas of shravakas on the stage of training, while the bodhisattvas proceeding toward the One Vehicle were innumerable.

Boundless Wisdom! The jeweled bodhi tree of Moon-Lamp King Tathagata was one hundred yojanas high and fifty yojanas in circumference. Its extremities were of coral, its trunk of vaidurya, its branches of gold, and its leaves of agate. The bodhimanda measured one hundred yojanas in both length and breadth. A raised platform encircled it, surrounded by balustrades. Beautiful tala trees stood in orderly rows, and it was adorned with golden bells and jeweled nets spread overhead.

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

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

At that time, the Pure Land had neither the three evil destinies nor even their names. Nor did it have any calamities or even the names of calamities.

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

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

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

“Blessed One! How do great bodhisattvas become skillful in the principles of all dharmas and become established therein through skillful means?”

In order that great bodhisattvas might become skillful in the principles of all dharmas and become established therein through skillful means, the Buddha Moon-Lamp King extensively expounded that Dharma for the two bodhisattvas.

After hearing that Dharma, the great bodhisattvas became skillful in the principles of all dharmas and became established therein through skillful means.

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

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

That Tathagata asked the two bodhisattvas: “Good men! Do you seek such skillfulness in the principles of all dharmas and establishment therein through skillful means?”

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

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

“Blessed One! Since we see in this way, how could we still be asked: ‘Do you seek such skillfulness in the principles of all dharmas and establishment therein through skillful means, or do you not seek it?’

“Blessed One! We also do not perceive anyone who seeks such skillfulness in the principles of all dharmas and establishment therein through skillful means. Nor do we perceive anything—whether internal, external, or intermediate; whether all dharmas, the principles of dharmas, or skillful means—that establishes. We also do not perceive any dharma—whether internal, external, or intermediate; whether all dharmas, the principles of dharmas, or skillful means—that can be established.

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

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

“Blessed One! Because there is no establishment, it does not correspond either to abiding or non-abiding, nor does it correspond to inexhaustibility or non-arising.

“Blessed One! We also do not perceive from whom, through whom, where, or when our mind, mentation, and consciousness either arise or cease. How, then, could it still be said that mind, mentation, and consciousness are used to become skillful in the principles of all dharmas and established therein through skillful means?”

Boundless Wisdom! When the two bodhisattvas Cloud Voice and Boundless Voice spoke thus before Moon-Lamp King Tathagata, one thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas, and one thousand kotis of bodhisattvas aroused the mind of enlightenment.

At that time, the Buddha Moon-Lamp King again told the two bodhisattvas: “Good men! By abiding in non-abiding and abiding in no place, you become skillful in the principles of all dharmas and established therein through skillful means.

“Good men! All dharmas are likewise so. In conformity with the conventional path, the Tathagata manifests the realization of unsurpassed, perfect enlightenment. Yet with respect to the Tathagata, it is likewise not in accordance with conventional truth.

“Good men! Dharmas have no locus, yet neither are they without a locus. Both a locus and the absence of a locus accord with convention. If one accords with convention, then within it there is not the slightest dharma that can arise or be perceived.

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

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

The Dharma King is inconceivable,

Having attained the unprecedented Dharma.

The Omniscient One, Honored among Bipeds—

None surpasses the Buddha-Dharma.

Because this Dharma is unsurpassed,

The Tathagata has no equal in the world.

All dharmas are non-arising;

Now we have attained this patient acceptance.

We never make distinctions

Between arising and non-arising,

Nor do we entertain such thoughts;

All is free from discrimination.

Great Muni, King of Dharma,

Whose merit transcends words and thought,

Please expound the pure Dharma

And cause the assembly to rejoice.

Those who wish to know the subtlety

Of the Buddha’s supreme virtues,

Even throughout immeasurable kalpas,

Could never fully know them.

Because his merit is boundless,

He is supreme and unsurpassed.

All dharmas are non-arising;

We, too, make no distinctions.

Within the Buddha-Dharma,

We have never caused destruction,

Nor do we say that roots of goodness

Can in any way be apprehended.

Dharmas do not manifest;

They neither arise nor possess characteristics.

Such patient acceptance of signlessness

Has also been fully realized here.

The patient acceptance we have now attained

Is ultimate and irreversible.

Therefore, regarding omniscience,

We thereby give rise to joy.

In the Dharma of the Tathagata,

We are resolute and free from doubt;

And with respect to all dharmas as well,

We have abandoned every uncertainty.

In the unsurpassed Buddha-Dharma,

Now I have attained this acceptance.

I make no distinctions,

Nor do I make no distinctions.”

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

King Moon-Lamp Tathagata then bestowed a prediction upon them, saying: “Cloud-Sound and Boundless-Sound, after twenty thousand kalpas, you will attain unsurpassed bodhi.”

Hearing the Buddha bestow this prediction, the two bodhisattvas rejoiced and exulted. After gazing intently upon the Buddha, they entered the various meditative absorptions and sported in spiritual powers, freely appearing and disappearing, emitting smoke and flame, and radiating light. The two also taught the Dharma and gave instruction to sentient beings, causing twenty-four kotis of humans and devas to aspire to unsurpassed bodhi.

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

The land of Jeweled-Banner Tathagata was pure and contained no shravakas, but only bodhisattvas who were one birth away from buddhahood.

When Jeweled-Banner Tathagata was about to enter nirvana, he bestowed a prediction upon Cloud-Sound Bodhisattva, saying that he would next become a Buddha named Sun-Lamp King Tathagata. His land would be fully adorned and would amass immeasurable and boundless merit; its assemblies of bodhisattvas and shravakas would be complete. After Sun-Lamp King Tathagata entered parinirvana, Boundless-Sound Bodhisattva would next become a Buddha.”

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

If a bodhisattva abides in the principle of all dharmas and skillfully establishes expedient means, then through nonattainment he attains acceptance of the unborn and perfects the Buddha-Dharma. Adorned with immeasurable merit, he proceeds toward unsurpassed bodhi.

Boundless Wisdom, I have never said that, apart from this Dharma, great bodhisattvas possess even the slightest separate dharma by which they may swiftly accomplish the wisdom of all modes.

If anyone diligently cultivates this profound Dharma of emptiness, which is neither born nor extinguished, that person will swiftly attain skillful means in the principle of the bodhisattvas’ Dharma-realm and attain dharani; will be endowed with unobstructed eloquence and unsurpassed ability to attract and transform beings; will be praised by all Buddhas, the World-Honored Ones; and will be adorned with the ornaments of Dharma.

Such a person will be able to perfect generosity, abide in pure moral discipline, attain pure patience, unsurpassed diligence, and objectless meditative absorption, and proceed through great wisdom toward unsurpassed bodhi. Among all supreme dharmas, that person will be foremost and will swiftly be called one endowed with omniscience. Seated at the place of enlightenment, that person will be approached by the Four Great Heavenly Kings bearing precious canopies and requesting the turning of the Dharma wheel.

That person will become a great light for humans and devas, causing them all to proceed toward unsurpassed bodhi.

Furthermore, Boundless Wisdom, if great bodhisattvas can diligently cultivate the Ocean-Seal Samadhi of All Dharmas, they will see that all dharmas are identical with the Dharma-realm. When seeing in this way, they do not see all dharmas within the Dharma-realm, nor do they see the Dharma-realm within all dharmas, yet they diligently cultivate. Because all dharmas and the various elements arise through conjunction, they employ skillful means amid the conjunction of all dharmas and elements without becoming attached to them.

Nor are they moved by the conjunction of all dharmas and elements; in their skillful means, they neither become attached nor make distinctions. Within the conjunction of all dharmas, they can see the conjunction of a single dharma. Yet within the conjunction of a single dharma, they do not draw near to the conjunction of all dharmas.

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

Within the conjunction of the appropriated skandhas, they can clearly know them all. They do not give rise to attachment regarding the various natures and characteristics of the appropriated skandhas, whether conjoined or unconjoined.

When practicing in this way, if there are dharmas that arise through the conjunction of various causes and conditions, or dharmas that are formed through the conjunction of various causes and conditions, they can clearly know all those dharmas. If there are dharmas arising through the conjunction of causes and conditions because many different natures correspond with one another, they can also clearly know those dharmas. Without attachment, they accord with them and clearly know them. They can also clearly know the conventionally established characteristics of all dharmas, whether characterized or uncharacterized.

They can also clearly know the distinctions among the elements and the distinctions among the various natures and characteristics of the elements, as well as what serves as their causes.

They do not approach or proceed toward dependently arisen dharmas by means of afflictions.

Regarding worldly dharmas and supramundane dharmas, they do not oppose them but accord with them and clearly know them.

They universally and clearly know all worldly and supramundane dharmas, as well as the worldly seal of characteristics.

Through one Dharma-gate they can clearly know all Dharma-gates. Through all Dharma-gates, they can in turn clearly know one Dharma-gate.

They do not use the many Dharma-gates to draw near to one Dharma-gate, nor do they use one Dharma-gate to draw near to the many Dharma-gates. They can purify all such Dharma-gates.

Boundless Wisdom, as great bodhisattvas diligently cultivate among these dharmas, through the doctrinal principle of a single gate they can clearly know that the natures of all dharmas are of a single flavor. Among all dharmas, they attain supreme freedom from contention and quiescence in accordance with the principle, without further opposition. In the midst of a great assembly, they can praise and expound this Dharma.

By diligently cultivating, they attain the Ocean-Seal Samadhi of All Dharmas. Cultivating in this way, they render quiescent both disputation and the absence of disputation, abide in accordance with the principle, and compliantly eliminate pride and heedlessness. They can skillfully receive and uphold the definitive teachings and can also clearly know the distinctions among names and expressions.

Regarding the principle of the Dharma-realm, they diligently cultivate expedient means. Regarding all Dharma-gates, they skillfully contemplate in silence which dharma corresponds with which dharma and which does not correspond. Through expedient means, they can abide in pure mindfulness of the definitive meaning.

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

The World-Honored One then spoke in verse:

“Observe how all dharmas

Flow into the Dharma-realm;

All dharmas are identical with the Dharma-realm,

And their principles are all equal.

Again, observe the Dharma-realm

Flowing into the Dharma-realm;

The Dharma-realm is identical with all dharmas,

And its principles are also equal.

Not within the Dharma-realm

Does one contemplate all dharmas;

Nor apart from the Dharma-realm

Does one see all dharmas.

Not within all dharmas

Does one contemplate the Dharma-realm;

Nor apart from all dharmas

Does one see the Dharma-realm.

Clearly knowing the various elements

And the various natures of the Dharma-realm,

Amid the conjunction of all dharmas,

One is skillful and has no abiding place.

At all times and in all places,

The various natures come together;

One does not abide and has no support,

Nor is there anything one grasps.

The distinctions in conjoined natures,

Discrimination and nondiscrimination—

In both of these there is nothing;

The wise see them as equal.

Because one knows a single conjunction,

One knows all conjunctions;

Because one knows all conjunctions,

One knows a single conjunction.

Conjoined and unconjoined,

Single nature and differentiated natures—

One does not approach them through discrimination,

Nor does one grasp or become attached.

Clearly knowing all dharmas,

Those dharmas are not conjoined;

Nor does one conceive of conjunction,

Without grasping or attachment.

Clearly knowing all their modes

And their conventionally established characteristics,

One does not conceive of drawing near,

Without grasping or attachment.

Karma and the results of karma”

All of these they fully know.

There they meet with no opposition.

Such is one who strives diligently.

Karma and the agent of karma,

And the mark of their conjunction—

Knowing that mark to be markless,

Such is one who strives diligently.

Where the various elements converge,

Though their natures are distinct,

Knowing them always to be equal—

Such is one who strives diligently.

The interdependent marks of cause and effect,

All of these they fully know.

Amid those conditioned dharmas,

They don armor and abide in accordance with principle.

They understand supramundane dharmas

Within all mundane dharmas,

Without the slightest contradiction,

And thus abide in equality.

They also understand mundane dharmas

Within all supramundane dharmas,

Likewise without the slightest contradiction,

And thus abide in equality.

All that should be done in the world,

And all seals of characteristics,

They can contemplate in accord with them,

Abiding in equality and knowing them universally.

Through a single Dharma gateway,

They clearly know all Dharma gateways;

Through all Dharma gateways,

They clearly know a single Dharma gateway.

Without using a single Dharma gateway,

They draw near to all Dharma gateways;

Without using all Dharma gateways,

They draw near to a single Dharma gateway.

Within all Dharma gateways,

They are universally equal and pure;

Seeing no differing marks among dharmas—

Such is one who contemplates.

Regarding the verbal teachings of all dharmas,

They can expound them impartially,

Ever abiding in the nature of equality—

Such is one who contemplates.

Regarding the verbal teachings of all dharmas,

They see and know them in accordance with principle,

And thereby become well attuned—

Such is one skilled in means.

They do not give rise to contentious debate,

Nor create conditions for contentious debate;

They conflict with nothing—

Such is one who is attuned.

They always give rise to non-contention,

And become attuned to non-contention;

Equal and without conflict—

Such is one endowed with wisdom.

Within the principles and purport of the Dharma,

They forever put an end to all contentious debate;

Donning armor, they cultivate in accordance with principle—

Such is a courageous one.

Contemplating universally in this way,

Wholly unified and without dispute,

They can, within the Dharma assembly,

Praise and expound the unsurpassed Dharma.

Bodhisattvas such as these

Perfect all dharmas

Through the Ocean-Seal Samadhi—

Such is one of right mindfulness.

Cultivating diligently in this way,

Wholly unified and without dispute,

Ending contention and becoming attuned,

They accomplish that samadhi.

Abiding in accordance with principle,

Know that they can expound the secret teachings.

Knowing self and self-conceit,

They end conceit and uproot arrogance.

Within the definitive teachings,

They perfect skillful means

And also know the distinctions among names—

Such is one endowed with wisdom.

Within the principles and purport of all dharmas,

They diligently cultivate in accordance with principle

And can perceive all Dharma gateways—

Such is one who sees the Dharma.

Cultivating diligently in this way,

They can know all dharmas:

Which dharmas accord with one another,

And which dharmas do not accord.

Amid all dharmas,

Those whose mindfulness and karma are pure

Attain certainty regarding their meaning

And acquire skillful means.

Amid all dharmas,

Those who diligently contemplate

Clearly understand all dharmas;

Only then do they attain that samadhi.”

The Buddha continued: “Furthermore, Boundless Wisdom, as great bodhisattvas diligently cultivate within this Dharma, there is yet another Dharma capable of encompassing samadhi.

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

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

The Buddha said: “Boundless Wisdom, great bodhisattvas possess a gateway of Dharma-radiance capable of producing the principles and purport of all dharmas and skillful means. It can also produce all Dharma seals and enable entry into the gateways of all Dharma seals. With regard to everything that should be done among all dharmas, they are able to know it and enter it. They can attain and expound the radiance of Dharma. By means of this Dharma-radiance, they enter directly and in accord into the gateways of the statements of all dharmas.

“What is called the gateway of Dharma-radiance capable of producing the radiance of skillful means?

“It is the ability clearly to understand the gateway of teachings with differing names, the gateway of secret teachings, the gateway of matters with differing names, the gateway that encompasses matters, and the various distinct gateways.

“How, by clearly understanding these, can they produce the gateway of samadhi and the gateway to the principles and purport of the entire dharmadhatu, enter into the single meaning, and accordingly clearly understand the radiance of all dharmas?

“Boundless Wisdom, concerning these exceedingly profound principles and purport of all dharmas and their skillful means, whether great bodhisattvas are cultivating them now or will cultivate them in the future, whether they are seeking them now or will seek them in the future, upon hearing this Dharma gateway they apply only a little effort and attain great radiance, entering all Dharma gateways. From this Dharma gateway, radiance again arises.

By means of that radiance, whatever Dharma gateway they encounter and whatever practice they undertake, they know what should be entered and what should be done. In accordance with that Dharma gateway, they use the power of samadhi to contemplate all Dharma gateways. From the gateway of samadhi arises wisdom capable of clearly understanding their principles and purport as they truly are.

Through the power of samadhi, through contemplation of Dharma gateways, and through the arising of wisdom, they use the gateway of samadhi to understand the dharmadhatu clearly. Abiding in skillful means, they can give rise to the radiance of all Dharma gateways and attain the Samadhi of the Ocean-Seal of All Dharmas.

“Boundless Wisdom, what is a Dharma gateway?

“It is the seal of the letter A, which seals all dharmas created by ignorance. When the practice is perfected, the letter A comes first.

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

“With the seal of the letter Ả, they seal the karmic maturation and fruit of all dharmas, together with the conjunction of karma, that which karma produces, and karmic results. Because they clearly understand the conditions for the conjunction of karma and its results, great bodhisattvas should enter the seal-gateway devoid of conditions, karma, results, and conjunction.

“With the seal of all conditioned formations, they seal all dharmas. Because the radiance of wisdom concerning all dharmas arises with regard to the various kinds of karma and that which karma produces, great bodhisattvas should enter the seal-gateway of skillfulness in all conditioned formations, using the seal of the letter NẢ to seal all dharmas.

“They use the letter MẠ to assist in establishing the gateway of names, bringing the various dharmas into correspondence. Because they clearly understand how NẢ and MẠ assist one another, great bodhisattvas should enter the seal-gateway devoid of conjunction, assistance, and names.

“With the seal of boundlessness, they seal all dharmas. Since all conceptual distinctions are unobtainable and they are free from discrimination, great bodhisattvas should enter the seal-gateway of non-discrimination.

“With the seal of being without limits, they seal all dharmas. Since boundaries do not converge and are exhausted at their very limits, great bodhisattvas should enter the seal-gateway devoid of investigation, analysis, and verbal expression.

“With the seal of the absence of various inherent natures, they seal all dharmas. Because the notion of various inherent natures is eliminated through the active mark of a single inherent nature, great bodhisattvas should enter the seal-gateway of various inherent natures.

“With the seal of the conjunction and convergence associated with desire, they seal all dharmas. Because the arising of conditioned existence and the perfection of all practices are free from desire, quiescent, and without conjunction, great bodhisattvas should enter the seal-gateway of wisdom that exhausts desire and sees the absence of conjunction.

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

“Boundless Wisdom, there are also the gateway of non-obstruction and the gateway of non-conjunction, into which great bodhisattvas should awaken and enter accordingly.

“What are the gateway of non-obstruction and the gateway of non-conjunction? Because they use the seal of empty space to seal all dharmas, great bodhisattvas should enter the seal-gateway of non-attachment.

“Because they use the seal of open spaciousness to seal all dharmas, great bodhisattvas should enter the seal-gateway of non-duality.

“Because they use the seal of quiescence to seal all dharmas, great bodhisattvas should enter the seal-gateway of cessation.

“Because they use the seal of no gateway to seal all dharmas, great bodhisattvas should enter the seal-gateway of immovability.

“Because they use the seal of no location to seal all dharmas, great bodhisattvas should enter the seal-gateway of non-defilement.

“Because they use the seal of the emptiness of inherent nature to seal all dharmas, great bodhisattvas should enter the seal-gateway of non-attainment.

“Because they use the seal of signlessness to seal all dharmas, great bodhisattvas should enter the seal-gateway of skillful cultivation through expedient means.

“Because they use the seal of wishlessness to seal all dharmas, great bodhisattvas should enter the seal-gateway of the radiance of vows that are well pacified.

“Because they use the seal of non-greed to seal all dharmas, great bodhisattvas should enter the seal-gateway of universally knowing distinctions as they truly are.”

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

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

Using the seal of the exhaustion of characteristics to seal all dharmas, great bodhisattvas should enter the seal-gateway of the arising of cessation.

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

Using the seal of non-recollection to seal all dharmas, great bodhisattvas should enter the seal-gateway of true, nondiscriminating equality.

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

Using the seal of nirvana to seal all dharmas, great bodhisattvas should enter the seal-gateway of true quiescence in accord with cessation.

O Boundless Wisdom! This is the unobstructed gateway of all dharmas for great bodhisattvas, the gateway of non-conjunction, the gateway that transcends all views of annihilation and permanence, the gateway without boundary, and the gateway of the limits of past and future—because it brings disenchantment, quiescent cessation, stillness, and coolness.

Great bodhisattvas study and enter in accordance with this seal-gateway of all dharmas. By skillfully cultivating these Dharma gateways, they attain the Samadhi of the Ocean-Seal of All Dharmas.

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

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

O Boundless Wisdom! It is like the great ocean, whose waters are immeasurable and whose capacity no one can fathom.

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

Again, just as all rivers flow into the great ocean, so too do all dharmas enter the Dharma seal.

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

Again, just as great dragons, hosts of dragons, and beings of immense bodies who possess the great ocean can enter it and make their dwelling there,

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

While diligently studying and cultivating this Dharma gateway, great bodhisattvas can study all Dharma gateways and perceive all Dharma gateways.

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

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

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

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

O Boundless Wisdom! If any beings, for the sake of attaining the Buddha’s unsurpassed knowledge and vision, have sought, will seek, or are now seeking this samadhi, they will be able to seek the wisdom of the perfectly complete ocean of all dharmas.

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

During the final five hundred years, when the true Dharma is disappearing, use this Dharma seal to seal beings.

All beings who are sealed by this Dharma seal will become irreversible from unsurpassed bodhi, accomplish the Buddha-Dharma, quickly sit at the seat of enlightenment, turn the unsurpassed Dharma wheel, perpetuate the lineage of the Buddhas, and accordingly abide on the ground of omniscience. They will be able to enter parinirvana in the unsurpassed Great Parinirvana and enable devas and humans to uphold the true Dharma.

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

Again, O Boundless Wisdom! I recall that in the distant past, immeasurable asamkhyeya kalpas ago, and again more than many times that number, a Buddha appeared in the world named Tathagata King of Light Surpassing Mount Sumeru, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.

That kalpa was named Well-Abiding, and the land was named Delightful.

During that kalpa, the lifespans of beings were immeasurable. They lived peacefully and prosperously, and all abided in wholesome dharmas. Therefore, that kalpa was named Well-Abiding.

That land was vast and adorned with many wondrous and beautiful things. All who saw it rejoiced and were delighted, and fragrances pervaded every place. Therefore, that land was named Delightful.

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

Only the continent of Jambudvipa was one koti yojanas wide and contained eighty thousand cities, each twenty yojanas wide. Towers and surrounding walls stood everywhere, while trees yielding clothing, trees yielding flavors, flowering trees, fruit trees, and precious tala trees adorned the towns and cities.

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

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

O Boundless Wisdom! The lifespan of Tathagata King of Light Surpassing Mount Sumeru was ten minor kalpas. After that Buddha entered nirvana, the true Dharma remained in the world for one full minor kalpa.

At that time, the Buddha King of Light Surpassing Mount Sumeru held four Dharma assemblies. At each Dharma assembly, there were five hundred koti nayutas of shravakas abiding at the stage of training. There were also fifty koti nayutas each of arhats and bodhisattvas.

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

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

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

That Buddha extensively expounded this gateway of phrases. When he taught this Dharma, ten thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas. The two bodhisattvas Valiant Army and Valiant Strength realized the Samadhi of the Ocean-Seal of All Dharmas, realized the Samadhi of Oneness, and realized all bodhisattva samadhis. By virtue of these realizations, those two bodhisattvas were able to manifest supernormal transformations in all Buddha lands, emit great light, utter wondrous and pure sounds to teach the Dharma to beings, and bring eight kotis of people to maturity so that they set forth toward unsurpassed bodhi.

Tathagata King of Light Surpassing Mount Sumeru bestowed a prediction upon those two bodhisattvas: during the next one hundred kalpas, in each kalpa they would make offerings to and attend five hundred Tathagatas. During the initial, middle, and final periods of the true Dharma of those Tathagatas, they would be able to receive and uphold it, bringing great benefit to beings. Throughout that time, their minds would always remain single-pointed and undistracted. In every life they would be born by transformation and would never lose their samadhis, supernormal manifestations, or ability to teach the Dharma and liberate beings.

After one hundred kalpas, those two bodhisattvas again encountered Tathagata Boundless Merit, made offerings to him, drew near to him, and skillfully sported in immeasurable samadhis, supernormal transformations, and liberations. In the presence of Tathagata Boundless Merit, those two bodhisattvas were named Freedom from Sorrow and Well-Abiding. They followed that Tathagata in turning the wheel of the true Dharma and taught and transformed immeasurable, countless beings, establishing them on the stages of the Three Vehicles. That Tathagata further bestowed this prediction:

After my passing into extinction, Sorrow-Free will attain unsurpassed bodhi and be known as the Tathagata Supreme Radiant Light. Those two Tathagatas will have the same lifespan of one kalpa. Their lands will be endowed with immeasurable merit.

“Boundless Wisdom! If great bodhisattvas aspire to the Samadhi of the Ocean-Seal of All Dharmas, they should arouse a joyful mind, bring forth great diligence without sparing body or life, and cultivate it through heedfulness.”

At that time, among the great assembly was another great bodhisattva named Wisdom of Meaning. He rose from his seat, came forward, and said: “Blessed One! It is exceedingly rare that the Blessed One, wishing great bodhisattvas to attain skillful knowledge of all dharmas and the Tathagata’s omniscience, has taught the Samadhi of All Dharmas.

“Blessed One! If great bodhisattvas attain the Samadhi of the Ocean-Seal of All Dharmas, they will certainly acquire skillful means concerning the principles and purports of all dharmas. They will swiftly reach the place of awakening and, by means of that boundless ocean of merit, proceed toward unsurpassed bodhi, ranking alongside the Sangha. They will be worthy to receive the supreme offerings made to a Tathagata and will surpass shravakas and pratyekabuddhas.”

The Blessed One said to the great bodhisattva Wisdom of Meaning: “It is exactly as you have said. Wisdom of Meaning! Great bodhisattvas who attain the Samadhi of the Ocean-Seal of All Dharmas acquire immeasurable and extraordinary merit. If they abide in the Samadhi of the Ocean-Seal of All Dharmas, then through skillful means concerning the principles and purports of all dharmas, they will certainly proceed toward unsurpassed bodhi.

“Wisdom of Meaning! Consider, for example, Mount Sumeru, King of Mountains, formed from various precious substances. Rising from the great ocean to a height of eighty-four thousand yojanas, it stands majestically and shines brilliantly.

“So too, through this samadhi, great bodhisattvas skillfully proceed forth from the great ocean—the treasury of all dharmas—outshining everything. Abiding in the unsurpassed state, they shine with supreme brilliance among the devas and humans of the world.

“Again, it is like the bright full moon encircled by stars.

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

“Wisdom of Meaning! As you contemplate this Dharma, who would fail to delight in it, fail to arouse diligence, and instead remain heedless? Only inferior beings of meager merit would do so. Beings possessing great wisdom can accomplish this vast Dharma. This vast Dharma, replete with merit, is embraced by great bodhisattvas, just as I have taught. Those able to embrace this vast treasure of Dharma will be attended by devas and humans and will be protected and kept in mind by the Buddhas and great bodhisattvas of the ten directions.”

The Blessed One said to the great bodhisattva Boundless Wisdom: “Boundless Wisdom! If great bodhisattvas diligently study and cultivate this Dharma, they can bring great benefit to sentient beings, eliminate all doubts, untie every fetter, cast off habitual tendencies, eradicate afflictions, transcend craving, cross the ocean of birth and death, permanently dispel darkness, forever depart from fear, and swiftly acquire the skillful knowledge of the minds of all sentient beings.”

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

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

The great bodhisattva Boundless Wisdom said: “Blessed One! We respectfully beseech the Tathagata to empower this Dharma. In the final age, any sentient being who hears the name of this Dharma will acquire immeasurable and boundless merit.”

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

The Blessed One then further declared: “Boundless Wisdom! During the final age of the Dharma, sentient beings of meager merit will not be able to hear this Armor Adornment and Samadhi Adornment. Only sentient beings who possess skillful means and have gathered the great provisions will be able to hear them.

“Whoever diligently cultivates this Dharma will be accepted and sustained by the Buddhas, the Blessed Ones of the three times.

“Boundless Wisdom! During the time of great terror in the final age, I entrust this Dharma gateway to all of you. Throughout innumerable kotis of nayutas of kalpas, I gathered these unsurpassed treasuries of the precious Dharma, replete with boundless merit and bliss. You have now all obtained them, and you have cast off every aggregate of suffering. Through the boundless ocean of merit, swiftly proceed to unsurpassed bodhi.”

The great bodhisattva Boundless Wisdom, together with five hundred great bodhisattvas and the layman Bhadrapala, the merchant chief who led the assembly, all bowed their heads at the Buddha’s feet and said: “Blessed One! According to our abilities, we shall accept and uphold the Tathagata’s Dharma of great bodhi in order to bring great benefit to sentient beings in the final age.”

The great bodhisattvas all rose from their seats, scattered beautiful flowers over the Buddha, removed their exquisite robes, and presented them as offerings, saying: “Blessed One! We dedicate these roots of goodness to all sentient beings. May all sentient beings completely perfect the dharmas that contribute to awakening and accomplish the Tathagata’s wisdom of all modes. May sentient beings in the final age accomplish every root of goodness.”

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

“For the sake of all sentient beings,

Bring forth great benefit;

Uphold the Buddha’s Dharma of bodhi,

The Dharma King’s lion’s roar.

In the final age to come,

If those who seek the Dharma

Hear this vast Dharma,

They will all attain peace and happiness.

Just as I have previously said,

If anyone beholds this Dharma

And hears this sutra,

They will obtain whatever they wish.

If people of wisdom

Cultivate skillful means

And hear this supreme Dharma,

Their bodies and minds will greatly rejoice.

If, in this Dharma assembly,

They now directly see me teach

And, having heard this Dharma,

Can delight in it well,

Then, in the final age to come,

Great merit will arise for them—

Innumerable and boundless,

Vast and without limit.

In the final age to come,

Whoever can accept and uphold

The Dharma spoken by the Dharma King

Will be accepted and sustained by the Buddha.

In the final age to come,

One who upholds the Buddha’s Dharma of bodhi

Is the very last person

To uphold the Dharma of immeasurable Buddhas.”

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

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

THE DHARMA ASSEMBLY OF THE ARMOR ADORNMENT

SEVENTH

END