Dharma Torch

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

The Bodhisattva Tranquil Mind asked the Buddha, “From which land did this Virtuous King Bodhisattva come to this world? How does he possess such eloquence?”

The Buddha replied, “He comes from the pure land of Buddha Akṣobhya, manifesting in this world to hear the teachings of Tathāgata’s secret. Tranquil Mind! You should know that Virtuous King has already deeply entered the Dharma-room Universal Holding. Even if one were to praise his virtues for a kalpa or longer, it still would not exhaust the depths of his eloquence.”

Tranquil Mind pressed further, “What is this Dharma-room Universal Holding? And how did he attain this Dharma?”

The Buddha said:”Noble son! To realize the Dharma-room Universal Holding means to use wisdom to make the teachings based on words and letters inexhaustible, wherein all dharmas converge. Toward all dharmas, one makes no artificial effort, yet truly understands the Dharma-room and practices its path. Through the sounds uttered by one’s mouth, one proclaims all words and letters—though engaged in worldly activities, one is not obstructed by the worldly, neither clinging to nor rejecting the secular, able to expound all matters of sound freely. This is called entering the Dharma-gate of universal Dharma-room holding.

“Tranquil Mind! Furthermore, what is called the ‘entering’ of dharmas—in truth, no dharma can be obtained, hence it is called ‘entering.’ The wisdom and words thus produced do not come from outside to enter the inner Dharma-room. Words neither manifest inside the Dharma-room nor outside it; they have no direction or location. Words combine to reveal meaning, yet words themselves have no thought. They neither follow nor oppose the Dharma, nor do they hold any concept of following or opposing. These words neither speak nor remain silent; neither decrease nor increase. Moreover, no place of their arising can be seen, nor any place of cessation; they are neither created nor can they ever be destroyed.”

“Furthermore, Tranquil Mind! Just as the number of words can be counted, so too can the number of thoughts; and as thoughts can be counted, so all dharmas have their numerical designations. Yet this so-called ‘counting of dharmas’ ultimately has no ‘number.’ Why? Because true Dharma cannot be confined by numbers—only that which cannot be counted may be called the number of Dharma-nature. Only by conforming to the essence of this numberless Dharma-nature can one be said to have entered the Dharma-room. This entering does not mean going into the past, but merging with the Dharma-nature that is originally unborn and never-arising. Since Dharma-nature neither arises nor ceases, where could there be any concept of ‘entering’? Precisely because there is no such thing as ‘entering,’ one who comprehends this realm beyond measurement can truly penetrate the Dharma-gate and personally witness the empty nature. Thus abiding in the Dharma-room Universal Holding, one merges with the thoughts of sentient beings. By blending with sentient beings’ minds and accommodating their capacities, one teaches each being with the appropriate Dharma according to what they need for liberation.

“Tranquil Mind! The minds of bodhisattvas are far removed from all afflictions and defilements. Their mental states are pure, majestic, radiant, and luminous—their intrinsic nature transcends the mundane and abides in stillness, their wisdom never regresses, and their vows are unshakable. Sentient beings who ought to be liberated cannot be disturbed or destroyed by demonic forces; all heretical paths and wrongdoings are subdued by them. They pacify the weariness and defilements of beings, uprooting adversaries and obstacles.

“Bodhisattvas possess great physical strength, yet their hearts know no fear or timidity. Their eloquence is unimpeded, their teachings inexhaustible, and the meanings they expound are boundless. They proclaim profound and subtle truths, their knowledge vast as rivers and seas. Their meditative concentration stands firm like Mount Sumeru towering over the ocean. When expounding the Dharma to the assembly, their majestic demeanor is fearless as a lion. Unfettered by worldly conventions, they remain unstained like a lotus rising from muddy waters. They harbor no discrimination or attachment toward beings, just as the earth supports all things, allowing plants to grow and people to dwell in peace. They cleanse beings of their defilements like pure water washing away filth. They teach beings to incinerate the three poisons of greed, hatred, and delusion, like a great fire consuming dry grass. They instruct all sentient beings universally, like a mighty wind reaching everywhere. Their practice of impartiality shines like the full moon amidst stars. They eradicate desire, anger, and ignorance just as sunlight dispels all darkness.

“They subdue their own minds like a fierce general crushing powerful foes. They tame their mental tendencies like a dragon king controlling wind and rain, acting in accord with causes and conditions, like gathering clouds that bring thunder and rain. In this way, bodhisattvas harmonize their minds, showering the Dharma’s sweet rain upon the three realms, proclaiming wondrous teachings like heavenly nectar that purifies beings’ hearts, just as a great downpour washes away worldly dust.

“They heal beings from the grave illnesses of the three poisons, like good medicine curing people’s suffering. They resolve to practice the unconditioned Dharma and propagate the true teachings, becoming Dharma-kings who guide the ten directions. Like a monarch governing his people, bodhisattvas protect beings from the sufferings of birth, aging, sickness, and death. Like the Four Heavenly Kings ruling the four continents, or like Śakra Devānām Indra teaching the gods in the Trāyastriṃśa Heaven, bodhisattvas guide beings in the desire realm. Faced with sights, sounds, smells, tastes, and touches, their minds remain pure as a bright pearl, subduing delusions and attaining mastery.

“Their minds are immaculate, like Brahmā leading the celestial hosts. Their actions are free and unobstructed, like birds soaring through the sky. They guide beings in following the true Dharma, like a stag king leading his herd. With a mother’s tender compassion, they bring beings peace; with a stern father’s wisdom, they instruct disciples in profound Dharma. Their virtues are majestic, adorned with the thirty-two marks and eighty excellent characteristics, revered by the world like King Vaiśravaṇa.”

“They are not bound by wrong views. They are endowed with the seven noble treasures, far removed from the poverty of unwholesome karma. They are protected and empowered by the Buddhas of the ten directions, praised by the wise for their virtues, revered by the multitudes for their majestic bearing, and guarded by heavenly deities and benevolent spirits. Virtuous friends constantly embrace them with compassion. In all Dharma assemblies, they stand as leaders, possessing the six supernatural powers, moving with unimpeded freedom.

“They thoroughly understand the minds of sentient beings, discerning their sharp or dull faculties. They expound the scriptures tirelessly, without the slightest craving for fame or material gain. They joyfully disseminate the teachings without stinginess, their aspirations pure and flawless. They abide in patience, comprehending the Dharma’s meaning deeply, and all their endeavors reach ultimate fulfillment. Diligent in practice, their minds remain serene, focused on purity and cleansing defilements. Their awakened wisdom is bright and unobstructed, and they cultivate the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity—without negligence. Through samādhi, they transcend the mundane, attaining the unsurpassed bodhisattva path and even Buddhahood, perfecting all that should be practiced until they reach the stage of non-retrogression.

“Tranquil Mind! You should know that even if bodhisattvas were to dwell in the world without engaging in any other task, spending hundreds of thousands of kalpas extolling the merits of the Universal Holding gate, they could never exhaust its profound meaning. Nor could they fully describe the supreme virtues of bodhisattvas who practice Universal Holding gate!”

At that time, the Bodhisattva Tranquil Mind said to the Virtuous King, “Venerable one! You have now attained immense benefit and acquired the supreme fruit of virtuous karma. To receive such praise and commendation from the Tathāgata is a merit of such lofty greatness.”

The Virtuous King replied, “Noble Man! In these Dharma teachings, there is truly no ultimate attainment to be grasped. Moreover, Noble Man! So-called praise and merit have no color, no form, and no appearance. To cultivate such praise and merit in this way is inexhaustible.”

Thereupon, Virtuous King stepped forward and said to the Buddha, “All dharmas cannot be grasped. Dharma is selfless and belongs to no one; thus, it can neither be given to others nor taken away. O Great Sage, if someone cultivates and delights in such practice, they should act with equality. If they diligently uphold and practice the teaching of equality, they will attain this Dharma-gate. World-Honored One! Just as now, the earth rests upon water, and water rests upon wind upon this great ground. Suppose someone digs into this earth, removing the soil, exhausting their strength until they reach water—they need not go far to quench their thirst with it. The Tathāgata’s sagely wisdom universally penetrates the mental inclinations and actions of all sentient beings. Those who are Tathāgatas diligently cultivate according to the Dharma-gate they follow and, through this expedient means, attain the great light of wisdom. Those who practice diligently will not be disturbed or deceived. Just as one digs deep into the earth and thus obtains water, so too, if someone diligently practices where the Tathāgata abides, they will thereby give rise to the great light of wisdom. Therefore, World-Honored One! If any noble man or noble woman seeks the Buddha-Way, they should constantly practice with diligence. What kind of diligence should they apply? They should enter the Dharma-gate through the diligent practice.

“World-Honored One! It is like a person born blind, who has never seen any colors. If someone does not practice diligently, they are like this person—called a companion of foolishness and darkness, unable to see the causes and effects of all dharmas.

“World-Honored One! Just as a person with eyes needs light to see, if there is no light, they cannot see anything in the pitch-black night. But one who possesses the pure divine eye does not rely on the illumination of worldly light. Similarly, ordinary people, without the guidance of virtuous friends and without being taught and instructed, do not understand the various dharmas. Yet if someone possesses supreme wisdom, the tasks they accomplish do not depend on others—just as the divine eye does not need light to see, because they possess great wisdom and virtue. Such is their practice.

“World-Honored One! It is like birds flying over a vast wilderness—the open wilderness neither increases nor decreases. Likewise, the ways in which all bodhisattvas diligently practice are like this. All bodhisattvas enter the Dharma-gates of the path, yet the Buddha-Way itself neither increases nor decreases.

“World-Honored One! It is like the great snowy mountain, where rain and snow nourish the growth of trees, and the trees are unharmed by the many strong winds. So too are the bodhisattvas—they practice in accordance with the season, giving rise to the light of wisdom that illuminates all, without discriminating between high and low among sentient beings. Wherever they dwell or roam, they never forget the true Dharma.

“World-Honored One! Just as when a Wheel-Turning Sacred King is born into a noble family, the seven treasures manifest spontaneously. What are these seven treasures? First, the thousand-spoked purple-gold wheel. Second, the six-tusked white elephant. Third, the deep-blue divine horse. Fourth, the eight-cornered moon-transforming pearl. Fifth, the jade queen-consort, whose mouth emits the fragrance of utpala flowers and whose body radiates the scent of sandalwood. Sixth, the sage treasurer-minister. Seventh, the great general who commands the armies of the four directions. O Great Sage! When a great bodhisattva appears in the world, there naturally also appear the seven treasures of the Dharma. What are these seven treasures? First, the pāramitā of generosity. Second, moral discipline. Third, patience. Fourth, diligence. Fifth, meditation. Sixth, wisdom. Seventh, the skillful means pāramitā. When these seven treasures appear in the world, they can deliver all sentient beings.

“Just as the Wheel-Turning Sacred King traverses the four directions without concerning himself with the multitude of differing thoughts among the people, so too is the bodhisattva—saving and gathering sentient beings through the Four Methods of Embrace , without discriminating among their kinds, for he understands that the self-nature of beings is fundamentally empty.  

“Like the Wheel-Turning Sacred King who governs the world with righteous law, sitting firmly upon the throne without strife or litigation, and the people naturally submit to his commands—so too is the bodhisattva, abiding upon the seat of Dharma, where no contention exists. From where would contention arise? Even the demonic hordes with their malicious intent will naturally submit and be subdued.  

“Just as in this great trichiliocosm, first stand the Iron Encircling Mountain, then the Great Iron Encircling Mountain , and finally Mount Sumeru, the king of mountains. O Great Sage! So too is one who cultivates the bodhisattva path—first establishing the mind of the Great Vehicle, then raising the great mind of compassion, abiding in the supreme state with a benevolent and harmonious resolve.  

“For example, when the sun first rises, its great light first illuminates the Iron Encircling Mountain, the Great Iron Encircling Mountain, and Mount Sumeru before shining universally upon all other lands. So too is the bodhisattva—expounding the wisdom of Dharma like the radiance of the sun, illuminating the Three Realms, first shining upon sentient beings with a benevolent and harmonious heart, dispelling the darkness of the three poisons with the light of the Great Vehicle, so that all beings may attain transcendent wisdom.  

“O World-Honored One! Just as all trees, cities, towns, and villages rest upon the great earth, and all grains, plants, and trees depend upon the earth to grow—the earth nurtures all things yet remains unhindered and at ease. So too is the bodhisattva—the very root of all virtuous qualities arises from the mind of enlightenment, growing through sacred wisdom until finally attaining perfect awakening.”

At that time, the World-Honored One praised the Bodhisattva Virtuous King, saying, “Excellent, excellent! Venerable noble one, you have skillfully used parables to expound the Dharma of the bodhisattvas. Noble man! Just as the realm of sentient beings and the realm of Dharma are inseparable, so too is the sagely wisdom of a bodhisattva who attains Universal Holding—able to employ all impermanent phenomena as metaphors when expounding the Dharma, fully capable in every way. In brief, a bodhisattva never wearies of teaching the Dharma and can fully unfold the meaning to be conveyed. Why? Because originally, there are no words or phrases, nor is there any so-called ‘Dharma-expounding.’

“If a bodhisattva has not attained Universal Holding, they lack the conditions created by verbal teachings. Such bodhisattvas are unobstructed—they do not inherently produce such eloquence. Disciples of the śrāvaka vehicle, lacking such eloquence, do not contemplate the root of Dharma, and so bodhisattvas expound the Dharma for them with immeasurable eloquence. Why? Because these bodhisattvas have attained unimpeded eloquence—inexhaustible in speech, unobscured, uninterrupted, ceaseless—and can skillfully employ their eloquence to teach before hundreds of thousands of Buddhas without being tainted or attached. It is thus: bodhisattvas, empowered by the majestic spiritual force of the Buddhas, attain the wisdom and eloquence of Universal Holding, and when expounding the Dharma, their minds never falter.

“In this way, bodhisattvas attain three kinds of unimpeded mastery. What are the three? First, unimpeded Universal Holding. Second, unimpeded eloquence. Third, unimpeded Dharma-realization. These are the three unimpeded masteries.

“Furthermore, there are three kinds of entry into pure karma. What are the three? First, purity of the Dharma-realm. Second, purity of true suchness. Third, purity of ultimate reality. These are the three purities.

“There are also three kinds of entry into the inexhaustible. What are the three? First, the sutra teachings are inexhaustible. Second, the meaning of words is inexhaustible. Third, the instructions given are inexhaustible. These are the three inexhaustibles.

“Moreover, there are three kinds of entry into non-abiding. What are the three? First, sagely wisdom does not abide. Second, verbal embellishment does not abide. Third, cultivation and establishment do not abide. These are the three non-abidings.

“They also attain three kinds of empowered penetration. What are the three? First, wisdom responsive to opportunity. Second, eloquence arising from inquiry. Third, timely wisdom. These are the three empowerments.

“Furthermore, there are three kinds of accomplishment. What are the three? First, resolving doubts so that no residual knots remain. Second, cutting off hesitation so that no indecisiveness lingers. Third, enabling all sentient beings to give rise to joy. These are the three accomplishments.”

When the World-Honored One spoke these words, eight thousand bodhisattvas attained Universal Holding.”

Then, the Secret Vajra Guardian stepped forward and said to the Buddha:”May the World-Honored One establish the true Dharma teachings so that, even after the Tathāgata’s parinirvāṇa, in the Dharma-ending age, the true Dharma will still spread throughout Jambudvīpa, enduring long without vanishing.”

The World-Honored One, upon hearing this, surveyed the four directions, and after observing thoroughly, immediately spoke a verse:

“Subduing the faculties is naturally the mark of a victor; when the faculties are tranquil, one cannot be harmed. 

Understanding the principle of the unborn emptiness of all phenomena, one subdues the armies of devil. 

Comprehending the true meaning of purity, one thereby attains liberation; understanding the nature of fear, one thus becomes fearless. 

Casting off the heavy burden, one becomes the great healing king for the illnesses of beings, the master of dhāraṇīs. 

With the true Dharma, one subdues the doctrines of non-Buddhists; with the words of the true Dharma, one embraces and liberates. 

This mantra spoken by the Buddha can protect those who practice the true Dharma. 

Using the principle of non-self to eliminate attachment to self, this teaching can ferry beings across. 

Now, to the Four Heavenly Kings, I expound this principle of ‘non-’—these are words of grace. 

Cultivating this passage with a courageous mind can purify and further purify the defiled mind, ultimately leading to perfect enlightenment. 

Brahmā and Śakra both practice thus. 

They possess loving-kindness and the power of patience, observe with great compassion, 

the revered Brahmā is without fault in this. 

To lead beings lost in the wilderness away from desolation, the spontaneously arisen pure Dharma is proclaimed. 

To subdue the armies of devil, this divine mantra is spoken. 

This is proclaimed by the Noble One among humans; this scripture contains virtuous meaning. 

In the future age, it shall be widely propagated and spoken to those with the capacity. 

When this mantra is proclaimed again in the future, the earth will tremble just as it does today.’

At that time, all the devils gathered there, and each proclaimed thus:

We shall strive to protect the future Dharma teachers, as we protect our own heads. 

If their hands obtain this scripture, they shall swiftly attain accomplishment, just as the Buddha has said.”

At that time, the Buddha addressed the Secret Vajra Guardian: “The essence of this sutra has now been fully established. The teachings proclaimed here cannot be disrupted by anyone. Why? I recall that in a past age, there appeared in the world a Buddha named Treasure Moon Tathāgata, the Truly Thus One, the Perfectly Enlightened, the One of Perfect Clarity and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed Leader, the Teacher of Gods and Humans, the Buddha, the World-Honored One. His world was called ‘Free from Delight’. During that Buddha’s time, there were two bhikṣus who served as Dharma teachers. One was named Wisdom-Quiet, and the other was named Holder of Utmost Sincerity. These two Dharma masters, through their majestic spiritual transformations and profound virtues, received from that Tathāgata these dhāraṇī phrases and upheld them with reverence. After that Tathāgata’s parinirvāṇa, they preserved the True Dharma for half a kalpa, causing hundreds of thousands of millions of demonic hordes throughout the three-thousandfold world-system to be tamed and to accomplish the unsurpassed, true, and right path. Secret Guardian! Do you know who those two Dharma masters were? Do not think they were others. Why? That bhikṣu Wisdom-Quiet is none other than my present self, and the bhikṣu Holder of Utmost Sincerity is none other than you, the present Secret Vajra Guardian. These dhāraṇī phrases have now become the sutra teachings, capable of bringing vast benefits and preserving the True Dharma.”

Then, the World-Honored One surveyed the entire assembly and said: “All you noble ones are capable of bearing this great responsibility. From the Tathāgata’s accumulation of merits over countless decillions of kalpas, you uphold the unsurpassed, true, and right path—preserving the Dharma without obstruction. From that time until now, you have ceaselessly delivered sentient beings. All Buddhas of the past, future, and present arise from this very path.” At that time, from the great assembly of bodhisattvas, thirty-two thousand bodhisattvas rose from their seats, joined their palms in reverence, bowed to the Buddha, and recited this verse in unison:

“We would forsake body and life, Cherishing serene contemplation,

Upholding this sutra-dharma, to protect the world—this is our vow.

Like sublime medicine, this true Dharma heals all ailments of sentient beings.

We shall uphold what the Buddha proclaims—May the Tathāgata know our resolve!”

Then, the Virtuous King and five hundred Heavenly Princes together recited this verse:

“For the sake of all sentient beings, we shall accumulate merits

And uphold this Dharma-gate—The supreme, profound teaching spoken by the Buddha.”

Then, the Secret Vajra Guardian recited this verse:

“All dharmas are originally without words, Yet through wordless truth, words are borrowed to speak.

What the Supreme Among Humans proclaims, I shall uphold and widely propagate.”

At that time, the World-Honored One addressed Śikhin, the Brahmā Deva: “The Tathāgata possesses three immeasurable virtues. When bodhisattvas serve the Tathāgata with these three supreme offerings, they will obtain incalculable merit. What are the three?

“First, to arouse the aspiration for enlightenment with utmost sincerity and benevolence. Second, having aroused this aspiration, to uphold and protect the true Dharma. Third, to explain the Dharma to others in accordance with what one has heard and to practice it accordingly.

B”y doing so, one will obtain immeasurable merit. O Brahmā, you should know that even if the Tathāgata were to dwell in the world for an entire kalpa, he could not exhaustively describe the merit accumulated through these three deeds. Therefore, Brahmā, you should serve the Tathāgata with reverence and devotion, making offerings to him through these three means.

“Brahmā! If someone upholds even a single four-line verse of the true Dharma spoken by the Tathāgata, they are protecting the sacred Dharma of all Buddhas—past, future, and present. Why? Because all Buddhas arise from the Dharma. Thus, one should make offerings to the Dharma. Offering to the Dharma does not require clothing or food. To make offerings through the Dharma is the most supreme, unparalleled offering of all. Therefore, O Brahmā! One should make offerings through the true Dharma—this is the true offering, not merely through material provisions.

“Brahmā Deva King! I recall a past life when I was born as a crown prince named Intentional Conduct. Born into a royal family, I was thus instructed and developed a genuine love for the Dharma. Once, in a dream, I heard this four-line verse:

‘Indulgence in actions offers no path to liberation, Yet for the sake of saving beings, one vows to seek the Way.

With mind abiding in stillness, aligned with right mindfulness, Free from attachment, the original heart finds peace.’”

The Buddha told Brahmā, “At that time, upon hearing this verse, I awoke from the dream with clear understanding, filled with joy and delight, my mind suddenly illuminated. Immediately, I praised it with this verse:”

‘O what supreme, great bliss! I have obtained the inexhaustible Dharma-treasure.

May all impoverished devas and sentient beings be fulfilled!’”

The Buddha addressed Well Peace Mahābrahmā:”At that time, the crown prince realized the Dharma-treasury of profound tranquility, comprehending both the words and their meaning. He silently vowed: ‘May the profound meaning of this verse fulfill all impoverished beings.’ He then approached his parents and asked: ‘Do we possess gold, silver, lapis lazuli, crystal, conch-shell, agate, pearls, or other treasures? I wish to relieve the destitute and bring them joy. Worldly riches are not true treasures—they are constantly seized by floods, fires, thieves, enemies, creditors, officials, or prodigal heirs. But those who seek the Dharma with broad learning and wisdom, free from craving for food and clothing, are exceedingly rare. His parents replied: ‘Excellent! As you wish.’ They then brought forth their wealth to generously aid the impoverished.

“Whoever realizes the inherent emptiness of the three realms attains the rare, inexhaustible wisdom. O Brahmā! At that time, through hearing this four-line verse, I guided eight thousand beings to mature their roots of virtue for bodhi and enabled countless others to be reborn in the heavenly realms. Therefore, O Brahmā! If anyone upholds this profound Dharma, recites it, expounds it, and brings others to hear it with joy and practice, their merit will be immeasurable.

“Brahmā! For bodhisattvas cultivating the Mahāyāna path, there are three Dharma-gates that bring immense benefit. What are the three?

“First, diligently seeking extensive learning, upholding it with vigor, and never growing weary. Second, establishing right view through the Dharma one has heard, prioritizing practice, guarding speech, and never harboring harmful intent toward beings. Third, never abandoning the mind of great compassion.

“Brahmā! For the sake of benefiting beings, you must encourage and protect the essential meaning of this sutra.

“Brahmā! There are two deeds from your past great vows that must never be forgotten. What are the two?

First, when the Buddha first attained enlightenment, you urged the Tathāgata to turn the Wheel of Dharma. Second, you exhorted the thousand Buddhas of this virtuous kalpa—the Tathāgatas, Truly Thusness, the Perfectly Enlightened—to turn the Wheel of Dharma, so that monastics may practice the bodhisattva path, accomplish Buddhahood, and become sovereign Dharma-kings, skillfully guiding beings—a feat rare in the world.

“Brahmā! Through such vast exhortations, you liberate beings from birth, aging, sickness, and death, leading them to liberation beyond attachment to form. Having endured all sufferings without seeking or grasping, you are fit to reign as lord of devas and humans, accomplishing the three kinds of patience. Protecting the true Dharma, reciting, and upholding it is truly arduous. Those who uphold this sutra should contemplate thus: ‘Even across decillions of kalpas, I will cultivate pure conduct, adorn Buddha-lands, protect the true Dharma, and swiftly realize bodhi!’”

The Buddha said to the Venerable Ānanda, “You must receive this sutra, recite it, uphold it, and expound it to others.”

Ānanda replied, “Aye. I will uphold it firmly and never lose it.”

The Buddha said, “Ānanda! Do not impart this profound Dharma to those with shallow faith and understanding, nor to evil companions. Instead, give it only to virtuous friends with deep roots of goodness who delight in cultivation. When you transmit this sutra, the recipient must always revere and protect it. Ānanda! This sutra does not belong to those with wrong views but to those worthy of receiving the true Dharma—those who practice its teachings and always treat beings with compassion. This sutra transcends false discriminations; only those who diligently cultivate will witness its auspicious signs. Those who practice according to this sutra will surely attain supreme blessings.”

Ānanda said, “I will uphold this sutra and, relying on the Buddha’s majestic supernatual power, ensure its widespread propagation in the world. If anyone upholds this Dharma, empowered by the Buddha’s might, their wisdom-light will shine far, and they will not fall into the evil karma of those without virtuous roots. Furthermore, by what name should this sutra be known? How should it be practiced?”

The Buddha answered, “This sutra is called The Buddha’s Instructions. Ānanda! It may also be named The Principles Proclaimed by the Secret Vajra Guardian. You should practice accordingly. It is also titled The Fruition of the Tathāgata’s Merit. You should revere and uphold it. Alternatively, it is named The Chapter on the Tathāgata’s Esoteric Essential Dharma. You should maintain it and expound it to others without seeking reward, thus attaining immeasurable merit in harmony with the true Dharma. Why? The Buddha’s vision pervades all Buddha-lands in the ten directions, from the earth to the Heaven of Thirty-Three  and even to the Summit of Existence. Suppose someone fills the world with the seven treasures and offers the Tathāgata food of a hundred flavors, while another upholds this sutra, practices accordingly, and selflessly explains it to others—the latter’s merit far surpasses the former’s. To make offerings of clothing and food to this sutra and proclaim the Tathāgata’s virtues yields blessings beyond measure, beyond analogy.”

As the Buddha expounded this sutra, innumerable beings aroused the mind of unsurpassed bodhi, countless bodhisattvas attained the patience of the non-arising of dharmas, and innumerable bodhisattvas reached the stage of one-life-away-from-Buddhahood 

When the Buddha finished speaking, the Venerable Ānanda, the Secret Vajra Guardian, the Bodhisattva Tranquil Mind, the great śrāvakas, devas, asuras, gandharvas, human beings and the entire assembly rejoiced at the Buddha’s teaching, paid homage, and withdrew.