Dharma Torch

Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty by Imperial Command

At that time, the wish of the Secret Vajra Guardian had already been fulfilled, and he had received the Buddha’s prophecy. What he had long hoped for had now come to pass. He was extremely joyful, and with palms joined, he said to the Buddha: “I earnestly request the Buddha, the Great Sage, to come to the wilderness region where I reside, the realm of the Ghost King, and to accept my seven-day offering in my palace. I also request that the Bodhisattvas and Great Arhats accompany you. May the Buddha, out of compassion and mercy, accept my invitation, and in this land of the Ghost King in the wilderness, in my humble abode, condescend to partake of simple alms food. Within the great city of the wilderness, there are many ghost deities, various demonic beings, two-legged twisted creatures, gandharvas, mahā-rāgas, and other beings who dwell here. If these sentient beings are able to behold the Tathāgata’s honored form, and hear the Dharma teachings of this sūtra, they will in the long night gain benefit and happiness, be free from all calamities, certainly experience no suffering or hardship, be able to relinquish the poisonous mind of anger and hatred, and no longer give rise to rebellious thoughts. Should the Four Heavenly Kings and all their retinues happen to travel through the domain of the wilderness ghost deity king, upon seeing the Tathāgata and hearing the Dharma, they too will often gain peace and joy, and will not encounter misfortune.”

At that moment, the Buddha silently consented, accepting the Secret Guardian’s invitation for seven days of offerings, out of compassion for sentient beings, and with the hope of transforming and delivering countless beings, enabling them to plant roots of virtue.

Then, seeing that the Buddha had silently accepted his request, the Secret Guardian was filled with delight, circled the Buddha three times to the right, respectfully bowed, and withdrew. Suddenly, he vanished from sight, returning to the wilderness realm, returning to his own palace. In his heart, the Secret Guardian thought: “I must adorn the palace for the Buddha, so that heavenly beings and the gods of the form realm may witness a sight never seen before, causing bodhisattvas of the ten directions to give rise to joy in their hearts.” Then, seeing that the Buddha had silently accepted his request, the Secret Guardian was filled with delight, circled the Buddha three times to the right, respectfully bowed, and withdrew. Suddenly, he vanished from sight, returning to the wilderness realm, returning to his own palace. In his heart, the Secret Guardian thought: “I must adorn the palace for the Buddha, so that heavenly beings and the gods of the form realm may witness a sight never seen before, causing bodhisattvas of the ten directions to give rise to joy in their hearts.” Again he thought in his heart: “I remember, I recall the vow that I held in my heart on some night in the past. The Dharma that I revered and upheld was deep and difficult to think about, hard to understand. Now it should also be like this.” Then immediately he entered meditation, and manifested an immeasurable and limitless state. At that very instant, an immeasurable, uncountable number of grand lion thrones, reaching into the billions of trillions, naturally manifested everywhere. These jeweled thrones were made with precious gems as their bases, rare and wondrous treasures as backrests, draped with hundreds and thousands of layers of celestial garments. The pure and exquisite fresh flowers and pearl garlands adorned the eight intersecting paths, which were also covered with jeweled lotus blossoms. At that very instant, an immeasurable, uncountable number of grand lion thrones, reaching into the billions of trillions, naturally manifested everywhere. These jeweled thrones were made with precious gems as their bases, rare and wondrous treasures as backrests, draped with hundreds and thousands of layers of celestial garments. The pure and exquisite fresh flowers and pearl garlands adorned the eight intersecting paths, which were also covered with jeweled lotus blossoms.

Secret Vajra Guardian silently recited in his heart: “From this place toward the east, beyond as many Buddha-lands as there are grains of sand in the Ganges River, there is a world called ‘Pure Land of Immeasurable Jewel Virtues’. The Buddha there is named ‘Tathāgata King of Purity’. In that Buddha-land, the World-Honored One who transforms and guides sentient beings is presently bestowing the prophecy of bodhi to ten thousand bodhisattvas. At that time, I saw the magnificent splendor of that Buddha-land, surpassing all heavenly beings with its supreme and wondrous adornments. I should now go to the ‘Pure Land of Immeasurable Jewel Virtues’ and, following the adorned scenery of that land, decorate this place accordingly.”

Thereupon, Secret Vajra Guardian immediately entered the “Samādhi of the Jeweled King of Purity.” As soon as he entered the meditative absorption, grand and exquisite lion thrones naturally manifested—tall, vast, pure, and supremely sublime, just like the lion thrones in the Buddha-land of the ‘Pure Land of Immeasurable Jewel Virtues’, with not the slightest difference. In an instant, these high thrones appeared in the land of the ghost deities of the wilderness. The established thrones were lofty and majestic, extremely vast, grand, and far-reaching.

In the city of the Pure Land of Immeasurable Jewel Virtues, the east-to-west length measured two thousand four hundred and eighty miles, and the north-to-south width was one thousand two hundred and eighty miles. The ground was paved with dark blue lapis lazuli, crystal, and mother-of-pearl, covered throughout with auspicious treasure repositories. Innumerable exquisite and blended fragrances permeated the space, and countless precious incense burners stood upright, burning marvelous incense. Various celestial flowers and countless rare and wondrous objects were scattered about. It was extremely magnificent, radiantly brilliant, bringing a sense of expansive clarity to the heart, and peace and harmony to body and mind. In accordance with each one’s intention, they practiced the bodhisattva path in timely fashion, without deviating from discipline. Their merit was boundless and immeasurable, and the wondrous virtues they extolled were infinite and inexhaustible. These thrones naturally manifested into countless hundreds of billions of nayutas of lion seats, with jeweled bases and jeweled backrests, draped with uncountable celestial garments, and adorned with various jeweled lotuses and exposed pure pearls along eight intersecting paths, all of which were paved with precious jewels—everything adorned to complete perfection.

At this time, Secret Vajra Guardian, following these inconceivable supreme wondrous signs, set up numerous lofty lion thrones, towering, vast, magnificently adorned, pure, and sublimely unmatched. Secret Vajra Guardian, calm and composed, emerged from the samādhi, and that very night, prepared a variety of delicious foods, with a mind of deep purity, to make offerings to the World-Honored Tathāgata and the great assembly of bodhisattvas.

All offerings had been prepared. Before dawn, Secret Guardian informed the Four Heavenly Kings: “All of you should know that today the World-Honored One will descend to my palace to accept offerings for seven days. All the bodhisattvas and śrāvaka disciples will also come to gather. You must be respectful and cautious, and not be lax or negligent. The Great Sage is difficult to encounter—it takes billions of kalpas to meet such an opportunity. You should wholeheartedly aspire to the Path, abandon worldly thoughts, serve with reverence, transcend birth and death, and propagate the supreme path of compassion. Such a rare and auspicious moment is difficult to encounter, and the true Dharma is difficult to hear. The three realms have no place of refuge—only the Buddha-Dharma can serve as refuge. The Buddha-Dharma is as vast as space, without obstruction. Do not let your minds fall into distraction or act with heedlessness. All your retinues, servants, wives, children—everyone should offer for seven days, restrain anger and evil thoughts, give rise to a pure mind, and bring forth great joy in order to make offerings to the World-Honored One and hear the true Dharma. Always maintain a humble heart and utmost reverence without duality, so that in this land of the wilderness ghosts and spirits, all the ghost kings, earth spirits, ghosts, demonic beings, reversed-footed ghosts, gandharvas, and others may all take refuge in the Buddha, discuss and deliberate on the Dharma, and so that the Four Heavenly Kings and all other sentient beings may not miss this opportunity and all receive salvation and liberation. You, noble ones, should know: since we have already invited the World-Honored One, and shall pay homage, take refuge in, and make offerings to the Buddha, you must be diligent in listening to the scriptures and broadly proclaim them in all directions, so that all ignorant and deluded sentient beings may repay the Buddha’s kindness.”

Secret Vajra Guardian had an eldest son named “Vajra Soldier.” At this moment, the Guardian said to him: “Quickly go and announce to all the earth gods and space gods, and pass this message to the Four Heavenly Kings, the Trāyastriṃśa Heaven, Yāma Heaven, Tuṣita Heaven, No Arrogance Heaven, Joy Creation from others’ joys Heaven, and even to the Māra heavens, so that all the gods may know that today the World-Honored One is in the land of the Ghost King in the wilderness, accepting the invitation of the Secret Vajra Guardian, receiving offerings in the palace. The bodhisattvas and śrāvakas will also attend the assembly. Whoever wishes to see the Buddha or hear the teachings may come forth.” The prince Vajra Soldier received the instruction and issued the proclamation, and in no time, the message spread throughout the heavens.

The second son of Secret Vajra Guardian was named “Good Division.” The Guardian said to him: “Child, you must personally go and, using your divine power, deliver the message to the Brahma heavens: Brahma’s Commoner Heaven, Brahman Filled Heaven, Brahma’s Attendant Heaven, Great Brahmā Heaven, Illumiations Heavens: Limited Illumiations Heaven, Immeasurable Illumiations Heaven, Illuminous Sounds Heaven, Purity Heavens:, Limited Purity Heaven, Immeasurable Purity Heaven, Allover Purity Heaven, Free from Defilement Heaven, Conformity Action Heavens: Limited Conformity Heaven, Immeasurable Action Heaven, Great Fruit Heaven, Likewise Heaven, Thusness Heaven, Auspicious Aspiration Heaven, Heaven of Auspicious Emerge and the Unsurpassed Heaven. Deliver to them this message: ‘Today, the World-Honored One is traveling and transforming beings in the land of the Ghost King in the wilderness, receiving the invitation of Secret Vajra Guardian, and will receive offerings in his palace. If any deities wish to see the Buddha, they may come gather.’” Good Division received the instruction and delivered the proclamation.

In but a moment, the gods of the desire realm and form realm all gathered in the sky, encircling and filling the space, extending across forty thousand miles in breadth, and forty thousand miles in height. The deities were seated in order. At this time, Secret Vajra Guardian adorned the assembly ground, completed all offerings, and, with palms joined, faced the direction where the Buddha resided and respectfully addressed: “The time has come. May the Great Sage, the Buddha descend upon us.” Then he spoke a verse:

“Great Man, Honorable One, Heroic Being, supreme among men, please deign to descend!

Like the holy lotus, O Wise One, appear now! Great Saint, the time has come.

Honored One of two feet, please deign to grace us!

The sacred shrine worshiped by gods and men! The time is coming, Supreme of the human realm, please descend with compassion, the sacred moment has arrived!

Your ethical discipline, like blooming lotuses, grows ever more valiant and diligent,

sheltering beings and inspiring in them exalted shame, O most excellent Venerable One, may you cast your gaze upon us!

You dwell in the truth of the Holy Dharma, spreading great compassion and grace,

proclaiming the teachings of no-self, no possessor, no giver, no receiver. O most excellent Lion, please visit!

Your discipline is majestic like deeply rooted trees, the flower of awareness flourishes, the fruit of liberation perfectly achieved.

O most excellent Tree of Enlightenment, please come forth willingly!

Your discipline is majestic like deeply rooted trees, the flower of awareness flourishes, the fruit of liberation perfectly achieved.

O most excellent Tree of Enlightenment, please come forth willingly!

Virtue vast as the ocean, profound and expansive in vision,

the mind clear and still as tranquil water, diligent practice blazing ceaselessly,

the field of compassion glorious and brilliant, the jewels of wisdom sparkle and shine, enlightening disciples like blossoming flowers,

O Holy Day of radiant wisdom, please descend!

Unmoved by heterodox views, the foremost in wisdom, offering the marvelous medicine of liberation to heal all beings, both learning and no longer learning sages have their share,

O most excellent Holy One, please descend! “

The World-Honored One, seeing that the time was announced by the Secret Vajra Guardian, told the bhikkhus, “Everyone prepare early, dress in robes, holding your alms bowls.” He also instructed the guardians of the monastery, “The time has been announced by the Secret Vajra Guardian, prepare offerings for seven days. Those sravakas and Bodhisattvas who possess the power of divine feet may follow and serve the Buddha with their supernatural abilities; those without, enter the Tathagata’s radiance, relying on the Buddha’s majestic light of compassion, ensuring all can go forth.” As the World-Honored One just started his journey, the Bodhisattvas led the way, the sravaka disciples followed behind, with gods, nāgas playing fragrant flowers and music in the void, celestial women praising the Buddha, and chanting verses:

“We give rise to immense joy toward this radiance, as music spontaneously arises,

the Buddha-lands tremble, and flowers rain down from the heavens like a shower of petals.

The Buddha’s great majestic power, his mighty spiritual feet, deliver countless beings from suffering.

The Buddha’s sacred manifestations are limitless. The Buddha’s freedom knows no end.

The Buddha’s auspiciousness has no bounds. The Buddha’s holiness is beyond measure.

The Buddha’s dignified presence is without limit. The Buddha’s virtues are infinite.

The Buddha, within the eight mountain ranges, visits Vulture Peak,

ascending into the sky without the slightest obstruction, just like the king of eagles.”

At that time, the celestial beings of the Desire Realm and the Form Realm saw the World-Honored Buddha descending from the void, as if sunlight reflected upon water; like the full moon in the sky, uniquely radiating light amidst the stars; like the Lord of Heaven, supreme among the deities; or like Brahma, whose light universally illuminates the assembly. Witnessing such transformations, these celestial beings felt immense joy and offered multi-colored lotuses of blue, red, yellow, white, and others to the Buddha, including flowers of intention, great intention, softness, great softness, flowers from the day-and-night tree, as well as flowers from fruit-bearing trees, and the purifying flowers of a Wheel-Turning Holy King, from hundred-petaled to thousand-petaled lotuses, their joy and delight overflowing, their fragrance spreading, their radiance illuminating all aromatic flowers. They also offered fine perfumes such as good-smelling fragrance, constantly fumigating fragrance, and Uchuyan fragrance, along with playing thousands of wonderfully sublime musical tunes. Thus, myriad flowers like clouds emerged, a colorful floral rain fell, various marvelous fragrances were scattered, and the heavenly music sounded.

Numerous celestial maidens and their retinues, numbering in the thousands, instantly arrived at the realm of the wilderness ghost king, under the jurisdiction of Vaiśravaṇa, entering his palace. At that time, all the śrāvaka disciples and the assembly of Bodhisattvas were surrounded by their retinues. As soon as Buddha touched the ground, the earth immediately quaked, and light illuminated the ten directions of the world, this light being peaceful and gentle, not disturbing any beings. Then, seeing the Buddha arriving at the realm of the great wilderness ghost king, the Four Great Kings quickly came with their court attendants and all their families, holding fresh flowers, mixed incense, moisturizing fragrance, silk banners, canopies, musical instruments, and blowing conches, each holding these offerings before the Buddha. They prostrated at the feet of the Buddha, circumambulated him three times, then stood aside, offering the items they brought to the Buddha. Upon seeing the Buddha, the Four Great Kings felt immense joy, and after making their offerings, they stood aside with hands joined in earnest devotion. At that time, due to the conditions of illnesses among the Four Great Kings and all beings, the World-Honored One timely expounded the Dharma. Thirty thousand spirits, demons, and malignant entities generated the mind towards supreme, perfect enlightenment, and ten thousand celestial maidens likewise developed this supreme aspiration.

At this time, the Secret Guardian, along with the palace attendants, maids, children, and other family members, holding fresh flowers, mixed spices, crushed spices, canopies, and musical instruments, came from his own palace to the palace of Vaiśravaṇa, reaching where the World-Honored One was. They prostrated at the Buddha’s feet, circled to the right seven times, each offering their held items to the Buddha, and then took their seats in order within the palace of Vaiśravaṇa. The family members played wonderful music, entering a state of purity, free from attachments, and the attendants also took their seats.

The Tathagata appeared aloft, alone manifesting a majestic and supremely subtle purity. The sons of the Secret  Guardian held a lion throne adorned with pearl necklaces, slowly descending from the void, settling firmly on the ground, silently immobile. The Bodhisattvas and śrāvaka disciples remained seated in their original places. At that time, the celestial beings of the Desire Realm and the Form Realm, seeing this high and grand Dharma throne, witnessing a scene never seen before, felt it was exceedingly rare and extraordinary, thinking to themselves, “What virtue does the Secret Vajra Guardian possess to witness such a precious and grand lion throne? This profound realm is incomparable, indescribably sublime.” Then, by the divine power of the Buddha, a voice naturally came from the void, “If the benevolent wish to know, go to the east, beyond as many Buddha lands as there are sands in the Ganges, to a Pure Land called Immeasurable Jewel Virtues, where the Buddha known as King of Purity, the Tathagata, the True Thusness, the Perfectly Enlightened One resides. The Secret Vajra Guardian once beheld the subtle majesty of that world and now sends this wonderful and grand throne here for the cause of spreading the Dharma.”

When the Buddha ascended this high and wide lion throne, all the ghosts, demons, ghosts with twisted feet, Gandharva, Garuda, Kinnara, and Mahoraga of the wilderness ghost king’s realm came before the Buddha to prostrate and worship, then stood aside with hands joined in devotion to the Buddha.”

At that time, the Secret Vajra Guardian addressed the Four Great Kings and all the attendees, saying, “Wise ones! You should put aside your preconceptions, unite in purpose, and assist me with a heart of utmost sincerity. The food has been prepared; please personally distribute it, diligently offering sustenance to the holy assembly of Buddhas and Bodhisattvas. Why? As the Buddha has said: Those who rejoice and praise, assisting in the accomplishment of virtue, and participate in making offerings will receive blessings immense and boundless, and the original merit of the donor will not diminish. Venerable ones! Please collectively encourage and assist in this act of giving, and you will obtain immeasurable merits.”

Thus, the Secret Vajra Guardian, along with his palace attendants, maids, all his children, and family members, personally presented hundreds of types of delicious foods, the varieties too numerous to count. With hearts full of devotion, they assisted the Bodhisattva practitioners, seeking the Buddha’s blessings, offering to the great Saint Buddha with respect and humility. The Buddha, Bodhisattvas, and all the assembly of śrāvakas were well provided for.

After the meal, they also presented pure scented water for everyone to wash their hands and clean the vessels. The Secret Vajra Guardian then took a lower seat and sat before the Buddha, respectfully saying, “World-Honored One, please expound the Dharma opportunistically for those beings who have not yet generated the mind of enlightenment, to inspire them to do so; and for those who have, to ensure they do not regress. May these ghosts, demons, Gandharva, and others, find eternal peace through the long night, be free from all disasters, enjoy tranquility of body and mind, receive compassionate protection, and may all beings in heaven, humanity, and all realms attain the most sublime and highest enlightenment.””

At that time, the World-Honored One said to the Secret Vajra Guardian and all the assembled multitude, “Listen carefully and contemplate well. If noble sons and daughters practices the true Dharma, firmly abiding in it, they will universally achieve the most sublime and highest accomplishments, and never regress in the virtuous Dharma.” The Secret Guardian and all the multitude respectfully received the teachings, listening attentively.

The Buddha told Secret Guardian: “If there are noble sons and daughters who deeply believe in the Buddha’s teachings, who are good at following the right path, who go along with and adapt to different situations, who wish to see the sages and noble ones, who enjoy listening to the Dharma, and whose hearts are free from stinginess and jealousy, who do not cling to their wealth but give generously, who let go of worldly habits and customs, who enjoy giving and doing good without expecting anything in return, whose minds have no evil thoughts, whose aspirations are pure, who are focused and undistracted, who are not defiled or stained by impurities, who believe in karma and the law of cause and effect, who love true virtuous deeds, who stay far away from all forms of discrimination, doubt, and hesitation, and who do not destroy the results of good or evil karma, and would rather lose their lives than commit an unrighteous act; and if they are kind-hearted and do not kill, do not steal, do not commit sexual misconduct, do not lie, do not speak with double tongue, do not use harsh words, do not speak frivolous speech, and do not harbor jealousy, anger, or ignorance. They do not commit the ten evil deeds, but practice the ten wholesome deeds personally, and also encourage others to do good. They practice with pure and sincere faith, and associate with śramaṇas who uphold the precepts perfectly, and with practitioners who strive diligently, together cultivating pure conduct. They listen to and diligently study all kinds of good teachings, firmly maintaining right mindfulness and aligning with good actions. Their minds are calm and balanced, free from desires, not clinging to things, and not accepting false or deviant views. They are compassionate in nature, able to overcome others’ wrong views, practice good and avoid evil, their wisdom is bright like a blazing torch, alert like a hunter, their speech does not harm others, their hearts are gentle and peaceful, they cut off drowsiness and sleepiness, abandon carelessness, let go of heavy burdens, and always give generously. Toward virtuous friends, all Buddhas, and disciples of the Buddha, they always hold a respectful heart.

“Such people often follow and serve śramaṇas and brahmins, bow respectfully, learn from them and follow their example, not going against their teachings, and always upholding and practicing the teachings of these wise mentors. From these virtuous guides, they hear the true Dharma, accept the teachings joyfully, help those in distress, and encourage others by explaining the meaning of the Dharma. They clarify the law of cause and effect, saying things like: generosity leads to great wealth and fortune, keeping the precepts leads to rebirth in heavenly realms. These people hear much and have vast wisdom, their practice aligns with the path, and they each explain the results of karma: for example, the result of giving is great wealth, the result of stinginess is being reborn as a hungry ghost, the results of keeping precepts, patience, diligence, meditation, and wisdom lead to the increase and growth of bodhi, while the result of breaking precepts is rebirth in hell, the result of anger is an ugly appearance, the result of laziness is the loss of the aspiration for enlightenment, the result of a scattered mind is falling into wrongdoing, and the result of ignorance is rebirth in dark and deluded places. All of these are the results caused by evil actions of body, speech, and mind. If one violates these three types of karma, one will not find peace for a long, long time, and will fall into the hells, hungry ghost realm, or animal realm. But if one protects and maintains these three types of karma, one can be reborn among gods and humans, can be born before the Buddhas in the ten directions, and will enjoy everlasting peace and joy without all kinds of suffering.‘ In this way, they clearly explained to the others the results of good and bad karma, and the destinations of good and evil.

“If those virtuous men and virtuous women encounter someone who is able to receive and understand the profound teachings, they will explain to them the deep Dharma of Dependent Origination, which is without arising, without coming into being, without self, without person, without sentient being, and without a lifespan. That is: This being so, this comes to be. This not being so, this does not come to be. This being so, this arises. This not being so, this ceases. Ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; and birth conditions aging, death, sorrow, lamentation, suffering, and distress. In this way, the great heap of suffering arises.

“That not being so, this does not come to be. From the ceasing of that, this ceases. When ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; and when birth ceases, aging, death, sorrow, lamentation, suffering, and distress also cease. In this way, the great heap of suffering is completely extinguished, and there is lasting peace, with no more kinds of suffering.

“Although these various dharmas are spoken of, in reality, not even the smallest bit of dharma can truly be obtained. Why is this so? Because this exists, that exists; because this ceases, that ceases. It’s like planting a tree—first it sprouts and grows roots, then comes the stem, nodes, branches, leaves, flowers, and fruits. But if you pull the tree out and there is no sprout, then where could the stem, nodes, branches, leaves, flowers, and fruits come from? In the same way, if one realizes that ignorance does not exist, the mind becomes free from attachment, and there is no obstruction. The twelve links of Dependent Origination are all objects based on causes and conditions. If such causes and conditions cease, then there is no object. All dharmas of the three realms are originally empty and arise from non-arising. The reason sentient beings keep revolving in birth and death is because they do not understand emptiness. They cling to ‘existence,’ and from this clinging, they are born, yet they do not know emptiness. Because of their attachment to the view of self, they fall into the cycle of birth and death.

“If one can understand ‘non-existence,’ then from ‘non-existence,’ there is no birth, and if there is no birth, there is no death. Sentient beings are chased by their karma, oppressed by defilements, tortured by suffering and delusion—all because ignorance covers their minds, and they cling to unreal things.

“Those noble sons and daughters, when they explain the true reality in this way, they adapt to the capacities of others, and what they observe aligns with the true Dharma. Toward all dharmas, they make no fabrications, do not grasp at anything fabricated, and thus they are neither turning back nor not turning back, no difficulty of coming and going, circling and revolving. If it is said to be the dharma of consciousness, then their consciousness clings to nothing, and they are able to believe and accept the principle that the nature of all dharmas is emptiness, that the essence of all is pure and serene.

“Such noble sons and daughters are a great bodhisattvas. They are always able to see the Buddhas, never separated from the Buddha’s teachings, never missing the opportunity to hear the Dharma, and never opposing the noble assembly of sages. No matter where they are reborn, he is always able to see the Buddhas. Even if they are born again in the cycle of rebirth, they will not be born in a land without Buddhas. Because they see the Buddhas, they give rise to right mindfulness, their conducts are not careless, and thet wholeheartedly pursue the true and diligent Dharma.

“After diligently cultivating this Dharma, they do not cling to household affairs but uphold pure and noble conducts. They are not attached to wives, children, servants, or attendants, nor do they crave to guard their dwellings. They swiftly uphold the true Dharma, do not indulge in frivolous pleasures, and are not drowned in sensual desires. Due to their profound faith in the teachings of the World-Honored Buddhas, they renounce household life to cultivate the path. After leaving home, they draw near to virtuous friends, walk the wholesome path together with them, and thereby attain all kinds of joy in wholesome dharmas.

“Having heard the wholesome Dharma, they practice accordingly, without empty talk or embellishment, endowed with supreme wisdom, arousing diligence, and earnestly seeking extensive learning. Regarding the Dharma they have heard, they expound it widely for others, neither seeking offerings nor coveting fame or profit for their own words. When expounding the scriptures, they rely on the wisdom they have heard, explaining it to sentient beings as they understand it, causing the listeners to give rise to great compassion and to develop great loving-kindness toward all beings.

“They aspire to learn and study the Buddha’s teachings extensively, never wearying or abandoning them, not clinging to life or body, being content with few desires, and with pure wholesome deeds, they sincerely make offerings to the Triple Gem. They delight in dwelling in solitude and quiet cultivation, devoting themselves to upholding the precepts. Regarding the Dharma they have heard, they do not cling to ornate words but turn toward the true meaning, contemplating the Dharma’s principles and reflecting on how to practice them. They diligently cultivate supreme practices not only for their own sake but also to benefit all devas, humans, and sentient beings in the world, widely seeking the unsurpassed, supreme wisdom so that other beings may also strive diligently in the Buddha’s wisdom without negligence.”

“What is ‘non negligence’? It means subduing and restraining the senses: the eyes not gazing at forms, not giving rise to delusive thoughts, not clinging to external adornments, and understanding the harm of forms. If attachment or desire arises, one must immediately abandon it, knowing its nature is empty. The same applies when the ears hear sounds, the nose smells scents, the tongue tastes flavors, the body experiences touch, or the mind cognizes objects—this is called “non negligence.” Furthermore, after subduing one’s own mind, one should also skillfully guard the minds of others, eliminating afflictions and desires, not giving rise to lustful thoughts, angry thoughts, or harmful thoughts, and refraining from greedy, hateful, or deluded actions. One must also restrain the three kinds of unwholesome conduct—body, speech, and mind: the body not committing evil, the mouth not speaking wrongly, and the mind not giving rise to unwholesome thoughts. One should not stubbornly cling, nor generate such clinging, and should avoid all evil deeds—this is called “non negligence.” Because of non negligence, one should always follow all diligent practices, knowing all things—whether existent or non-existent—as they truly are.

“If one correctly cultivates the noble path of liberation, this is called ‘existent’; if one does not correctly cultivate the noble path of liberation, this is called ‘non-existent’. The presence of karmic action and retribution is ‘existent,’ while the absence of karmic action and retribution is ‘non-existent.’ The eye may be ‘existent,’ or the eye may be ‘non-existent’—the same applies to the ear, nose, tongue, body, and even the mind, which may be ‘existent’ or ‘non-existent.’ Recognizing the impermanent, suffering, empty, and disintegrating nature of form is ‘existent’; but if one aspires to the Dharma yet clings to form as permanent, stable, eternal, and inseparable, this is ‘non-existent.’ Similarly, regarding feelings, perceptions, volitional formations, and consciousness, recognizing their impermanent, suffering, empty, and dissolving nature is ‘existent,’ while failing to do so is ‘non-existent.’

“Conditioned by ignorance, unwholesome actions arise; without ignorance, there is no such arising. Where there is birth, there is aging, sickness, and death; where there is no birth, there is no aging, sickness, or death. Generosity brings great blessings, while poverty stems from stinginess and refusal to give. Greed and jealousy lead to hardship. Only by following the true Dharma can one accomplish the path; opposing the Buddha’s teachings leads to failure. The diligent attain great wisdom, while the lazy achieve nothing. The humble receive predictions of Buddhahood, while the arrogant fail to attain Nirvāṇa. Those who cling to false views of “self, person, sentient being, or life-span” cannot attain wisdom. These are the timely principles that practitioners should follow.”

The Buddha said: “If sons or daughters of noble families cultivate universal wisdom and attain true knowledge, they will perceive all that exists or does not exist as it truly is, and all the wise in the world will acknowledge this. They neither cling to the celestial delicacies they may enjoy nor crave them when they do not have them. This is the principle extensively expounded by all the Tathāgatas—the true meaning spoken by the Buddhas, the World-Honored Ones, for the Tathāgata has clearly realized the following four truths. What are these four? First, all phenomena are impermanent in nature. Second, all conditioned existence is suffering. Third, all phenomena are devoid of a ‘self.’ Fourth, the nature of all forms is emptiness, and Nirvāṇa is peace. Therefore, it is said:

‘All phenomena are impermanent, yet sentient beings, foolish and deluded, believe in permanence. Thus, the Tathāgata teaches the Dharma to shatter this view of permanence.

‘All conditioned existence is suffering, yet sentient beings, ignorant and confused, mistake it for happiness. Thus, the Tathāgata teaches the Dharma to dispel this view of pleasure.

‘All phenomena are devoid of a ‘self,’ yet sentient beings cling to the notion of ‘I.’ Thus, the Tathāgata teaches the Dharma to eliminate this view of self.

‘The nature of all forms is emptiness, yet sentient beings, lost in delusion, take them as real. Thus, the Tathāgata teaches the Dharma to eradicate this view of existence and lead them to the stillness of Nirvāṇa.”

‘For all beings with conceit, the Tathāgata teaches the Dharma so they abandon arrogance and relinquish attachments.

‘By hearing the teaching of impermanence, they realize that sound itself is empty, thus comprehending the true meaning of impermanence.

‘By hearing the teaching of suffering, they understand that all desires and pursuits are merely the aggregation of the five skandhas, empty of inherent nature—this is the true meaning of suffering.

‘By hearing the teaching of non-self, they cultivate the liberation door of emptiness, realizing that neither ‘self’ nor ‘not self’ can be grasped—this is the true meaning of non-self.

‘By hearing the teaching of Nirvāṇa’s stillness, they abide in the signless state, neither burning nor extinguishing—this is the ultimate cessation, without beginning or end. This is the true meaning of realizing emptiness, without taking the signless as an attainment.

‘Noble ones! If a Bodhisattva practices in this way, they will never deviate from the essential Dharma teachings. Through signless cultivation, they fully perfect the thirty-seven aids to enlightenment.’”