大乘遍照光明藏無字法門經

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (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 Treasury of the Dharma Without Letters, were fully endowed with the eloquence of joyful exposition, and did not contradict either the ultimate truth or the conventional truth. Through their courageous and vigorous diligence, they had forever departed from the five hindrances and the ten fetters. With their faculties subdued, they had nothing left to which they clung.

They were compassionate toward sentient beings as though cherishing an only child, and they treasured genuine wisdom as though beholding a great jewel. They took conscience and shame as their body, concentration and wisdom as their head, and great loving-kindness and compassion as their essential nature. They knew which dharmas were wholesome or unwholesome, real or unreal. They abode upon the supremely sublime Ground, illuminating with clear understanding the twofold emptiness; their fame resounded everywhere, and they were ever at peace and ease.

They were resolutely determined to cultivate the supreme Dharma. Although they had forever departed from the inferior bodies born from the womb, yet in order to guard and protect the lands, these Bodhisattvas manifested taking birth. All their deeds were utterly wholesome and far-reaching. They had departed from the Three Realms, yet were able to rescue and protect the sentient beings within the Three Realms. Their conduct was pure; they skillfully benefited themselves and benefited others; and they were all fully endowed with such merits.

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

The appearance of every one of them resembled that of a youth. 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 received the anointing of the crown and the prophecy, surrounding the Bodhisattva Avalokiteśvara (Contemplator of the World's Sounds).

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

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

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

There were immeasurable courtesans surrounding the Bodhisattva Known by the Multitudes.

Bodhisattva Samantabhadra (Universal Worthy), Bodhisattva Free from Doubt, Bodhisattva Whose Seeing Is Not in Vain, Bodhisattva Putting an End to All Hindrances, Bodhisattva King of Medicine of Immeasurable Skillful Means (Bhaiṣajyarāja), Bodhisattva Supreme Medicine (Bhaiṣajyasamudgata), and others such as these—each was surrounded by an immeasurable great multitude of Bodhisattvas.

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

Even from the worlds throughout the ten directions, as numerous as the sands of the Ganges River, all the sun-deva sons, the moon-deva sons, and other deva multitudes of dazzling, radiant majesty came to the place of the Buddha. However, owing to the spiritual power of the Buddha, their radiant majesty 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 Untainted came surrounded by a retinue of seven koṭis of garuḍa kings.

Even from the worlds as numerous as the sands of the Ganges throughout the ten directions, all the Bodhisattvas took leave of their own Buddhas, and then together with their retinues journeyed to the Sahā World. When they had presented sublime offerings, rare in the world, in homage to the Buddha and the Bodhisattvas, they paid reverence with their foreheads touching the feet of the Buddha, withdrew to one side, then sat upon lotus-flower seats and gazed 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, then joined his palms, 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 points of meaning. I respectfully implore the Tathāgata to expound them for me, so as to enable us all to obtain benefit."

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

"Good man! Is it for the sake 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 man! Because you act for the sake of the fourfold assembly, you are able to ask Me about these two points of meaning. Ask as you will. 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 should he guard and protect?

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

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

"Excellent, excellent, good man! Because you have accomplished immeasurable merit and wisdom, and because you have further been sustained by the awesome spiritual power of the Tathāgata, you are able to ask Me about these two points of meaning. Listen, listen, and ponder them well! I shall analyze and explain them for you.

Good man! There is one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is greed and desire. A Bodhisattva-Mahāsattva should eliminate such a dharma.

Good man! There is again 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.

Good man! There is again one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is delusion. A Bodhisattva-Mahāsattva should eliminate such a dharma.

Good man! There is again one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is clinging to a self. A Bodhisattva-Mahāsattva should eliminate such a dharma.

Good man! There is again one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is indolence. A Bodhisattva-Mahāsattva should eliminate such a dharma.

Good man! There is again one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is heavy slumber. A Bodhisattva-Mahāsattva should eliminate such a dharma.

Good man! There is again 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.

Good man! There is again one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is doubt and suspicion. A Bodhisattva-Mahāsattva should eliminate such a dharma.

Good man! There is again one dharma that a Bodhisattva-Mahāsattva should eliminate. What is this one dharma? It is ignorance. A Bodhisattva-Mahāsattva should eliminate such a dharma.

Good man! The dharmas spoken of above, such as these, a Bodhisattva-Mahāsattva should eliminate.

Good man! You have asked Me what Dharma a Bodhisattva-Mahāsattva should guard and protect. I shall now explain it clearly for you.

Good man! There is one Dharma that a Bodhisattva-Mahāsattva should ever 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.

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

—Those who love their own life should not kill sentient beings. —Those who cherish their own wealth and treasures should not steal what belongs to others. —Those who love their own wife should not seize the wife of another. —Those who esteem truthful speech should not deceive others. —Those who delight in harmony should not sow discord among others. —Those who value honesty and 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 what belongs to others. —Those who admire benevolence should not give rise to anger toward others. —Those who revere right view should not teach others wrongly.

Good man! 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 man! I observe that Bodhisattvas such as these who wish to seek the supreme, great Bodhi all seek Bodhi for the sake of peace and joy; none seeks Bodhi for the sake of suffering and affliction.

Good man! 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."

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

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

The Buddha said:

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

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

This is what the Tathāgata has awakened to and realized.

Good man! —The Tathāgata has awakened to and realized that all dharmas are fundamentally non-existent. —The Tathāgata has awakened to and realized that all dharmas are fundamentally indestructible. —The Tathāgata has awakened to and realized that the essential nature of all dharmas is free from the two extremes. —The Tathāgata has awakened to and realized that all dharmas are fundamentally not truly existent.

Furthermore, good man! All dharmas arise from the karmic force of causes and conditions. These causes and conditions change ceaselessly from moment to moment, like a flash of lightning. The Tathāgata has awakened to and realized such karmic conditions. Therefore I say:

—It is due to causes and conditions that dharmas arise. —It is due to causes and conditions that dharmas cease. —If one departs from causes and conditions, then there is no karmic retribution.

These are the things to which the Tathāgata has awakened.

Good man! Such awakening to the nature of all dharmas is called the Treasury of Pervading Illumination and Radiant Light.

Good man! Why is the nature of dharmas called a treasury? Because the worldly and supramundane wisdom of all sentient beings is born in reliance upon this treasury. If anyone contemplates the nature of dharmas, his genuine wisdom will be born in reliance upon it. This is why the nature of dharmas is called a treasury.

Furthermore, good man! I also say:

All dharmas are like illusory transformations, like the light of a flame, and like the moon in water. This is what the Tathāgata has awakened to and realized. Furthermore, good man! The characteristic of the nature of dharmas is the single taste of liberation. This is what the Tathāgata has awakened to and realized. Good man! Such a single taste of liberation of the nature of dharmas is called the Treasury of Pervading Illumination and Radiant Light.

Furthermore, good man! There is again one Dharma that the Tathāgata has awakened to and realized. What is this one Dharma? It is: dharmas are neither arising nor ceasing, neither increasing nor decreasing, neither coming nor going, neither held nor relinquished, without cause and without condition. This is the Dharma that the Tathāgata has awakened to and realized. Furthermore, good man! The Tathāgata clearly knows: all dharmas are without self-nature and cannot be conveyed through words or similes. This is the Dharma that the Tathāgata has awakened to and realized. Good man! The Dharmas spoken of above, the Tathāgata has indeed awakened to and realized them all."

While the Buddha was expounding this Dharma Gate Without Letters, the Treasury of Pervading Illumination and Radiant Light, there were at that time Bodhisattvas as numerous as motes of dust who realized the Tenth Ground. There were also immeasurable Bodhisattvas who abode 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 (Anuttara Samyak Saṃbodhi). There were also immeasurable, boundless sentient beings who attained the Path of the Arhat.

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

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

At that time the Buddha said to the Venerable Rāhula:

"Good man! This essential Dharma of Mine—you should uphold it."

When they had heard this instruction, the 99 koṭis of Bodhisattva-Mahāsattvas within the Dharma assembly, relying upon the spiritual power of the Buddha, addressed Him, saying:

"World-Honored One! We make this vow: in the final age of the Dharma's decline, if we see anyone who can be a vessel of the Dharma, we shall expound this Sūtra to him. 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 man or good woman in a future age who can uphold this scripture, we shall support him and cause all his wishes to be fulfilled.

Why is this so? Because a good man or good woman who can uphold this Sūtra is indeed a vessel of the Dharma."

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

"Good man! Such as I now expound for you this Dharma Gate Without Letters, the Treasury of Pervading Illumination and Radiant Light—from the time I attained Buddhahood until now, I have never expounded it.

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

—Know that such a person has long since accomplished immeasurable merit and wisdom; —Know that such a person is indeed serving and making offerings to Me;

—Know that such a person is indeed shouldering the great Bodhi of the Buddhas; —Know that such a person will certainly accomplish eloquence; —Know that such a person will certainly be born into a pure Buddha-land; —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; —Know that such a person ever beholds My body and the great multitude of Bodhisattvas thus, here upon Mount Gṛdhrakūṭa; —Know that such a person has attained the inexhaustible Treasury of the Dharma; —Know that such a person will attain the Penetration of Recollecting Past Lives; —Know that such a person will not fall into evil destinies.

Furthermore, good man! Such as I now expound this unprecedented Dharma—if there be any good man or good woman in a future age, even should they have inadvertently committed the five heinous offenses of rebellion or other karmic transgressions, who hears this Dharma gate, and is then able to copy and uphold it, recite and expound it, or urge others to copy and uphold it, recite and expound it, I observe that such a person will not fall into evil destinies.

Their afflictive hindrances, karmic hindrances, and retributive hindrances will all be purified. In a future age, such a person will attain the five eyes. They will receive the anointing of the crown from all the Buddhas.

Such a person will be mindfully protected by all the Buddhas and all the Bodhisattvas. In every place where they are born in a future age, their faculties will ever be complete and without 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, upon hearing the Buddha's teaching, all gave rise to great joy and faithfully received it and reverently practiced it.

The Mahāyāna Sūtra of the Dharma Gate Without Letters, the Treasury of Pervading Illumination and Radiant Light