Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūta Sūtra.
https://archive.org/details/Maharatnakuta
Page 216-218
The omitted scripts in the book is restored here in blue fonts.
Note that the text with black colour here might be not under CC BY-NC-SA license.
Page 216:
Who in the past made offerings to the Buddhas
And rejoiced at hearing this teaching expounded?
May the Teacher, the Supremely Honored One of men
Tell us why he smiled. . . .
The World-Honored One’s voice brings joy to all people, like the wondrous and melodious call of the king of geese.
That naturally immeasurable voice is both gentle and refined. I pray that you explain for what reason this radiance is emitted.
With immeasurable koṭis of verses and praises, with exhortations, commendations, and delightful expressions in harmony,
like the surpassed call of the kokila bird, I pray that you explain for what reason this radiance is emitted.
Like the deep and far-reaching sound of a thunder drum expounding the Dharma, heard universally throughout boundless trillions of lands,
whether in coarse speech spoken from a mind of loving-kindness or in gentle words, for what reason does such golden radiance appear?
Knowing that arising is originally without arising, and that cessation is likewise originally without cessation, knowing that the nature of the eye faculty is originally liberated, without coming or going,
illuminating the world with the nectar of the wondrous Dharma, for what reason does such golden radiance appear?
Knowing that the functioning of the eye faculty is ever empty and quiescent, with no one who departs, no one who comes, and no place of abiding,
like a mirage or like bubbles upon water, for what cause and condition is this smile manifested?
In the same way, with the ear, nose, tongue, body, and mind; with forms, sounds, odors, tastes, tactile, and mental objects;
and even with sounds and names, all should be understood likewise.
With a vajra-like enduring body, an indestructible body, adorned with hundreds of thousands of excellent marks and characteristics,
though the form has no mechanism, it moves freely. I pray that you explain what cause and condition there is for this smile.
The thighs and arms are full and well-rounded, the heels are long, the abdomen is well-formed and not protruding like that of a lion,
the navel is deep and subtle, and the waist is perfectly proportioned. I pray that you explain what cause and condition there is for this smile.
The golden and pure body is free from defilement. Each hair is dark blue in color,
curling to the right and turning upward, with a fragrant scent. I pray that you explain what cause and condition there is for this smile.
The excellent body is perfectly complete and ever at ease, like the king of the nyagrodha trees.
All merits adorn it. Its voice delights all people and brings them joy.
The arms are long, the upper arms rounded, the shoulders well-formed, the neck full and marked like a conch shell.
He traverses boundless hundreds of thousands of Buddha-lands, guiding beings along wrong paths and right paths.
The teeth are white and pure like snow or crystal. The tongue is broad and long, capable of covering the face.
The cheeks are like those of a lion, and the bridge of the nose is straight. All these arise from a skillful and pure mind.
The fragrance of the utpala flower issues from the mouth, and the scent of candana pervades the entire body.
In the past, loving-kindness was extensively cultivated, and the pure intention continues without interruption.
The Tathāgata’s feet are well able to level the ground; wherever they tread, the earth becomes even, without unevenness,
like the gait of a lion or the stride of a king elephant, surpassing all in the world.
The thousand-spoked wheel marks are beautifully formed and adorned, their excellent patterns constantly shining forth.
All beneficial actions performed are universally bestowed upon all kinds of beings, and those who behold them give rise to pure faith.
From a single finger there issue hundreds of thousands of rays of light, illuminating boundless Buddha-lands.
Through diligent cultivation of many wholesome deeds in the past, such marks and adornments have been attained.
The accomplished body of form has no equal. The face is upright, adorned, and supremely excellent.
Through miraculous transformations, he benefits all worlds. I pray that you explain for what cause and condition this smile appears.
The legs are well-rounded and even like those of a deer king. The body is neither bent nor crooked, like a lion.
Appearing in the world as a lamp, I pray that you explain for what cause and condition this smile appears.
The mark of the concealed organ like that of a king horse is free from defilement. The palms are level and full, and the hands extend past the knees.
A rare and supreme lion among humans, I pray that you explain what cause and condition there is for this smile.
From the body there emanates boundless radiance. The excellent form is tranquil and ever shining.
The mind is pure and continuously sustained, and he expounds boundless sūtras.
This is not something that those who abide in views of annihilation or permanence can purify and cultivate.
If one can abandon and depart from all extreme views, one will swiftly accomplish the Tathāgata’s pure body.
The sounds of celestial drums and cloud-thunder resound afar, and the call of the karaṇḍa bird is clear and penetrating.
The various tones of celestial music number in the thousands of ten thousands. I pray that you explain for what cause and condition this radiance appears.
The Teacher, with a single voice, expounds the wondrous Dharma, breaking the continuities of violating precepts.
Such subtle speech that is proclaimed is profound and rare Dharma in essence.
The white curl of hair between the brows, like that of a king bull, shines universally upon hundreds of thousands of Buddha-lands.
The eyes are subtle and blue in hue. The crown mark cannot be seen even by beings of the heavens.
The teeth are white, even, and complete, numbering forty, like pure crystal jewels.
All these arise from immeasurable wholesome karma. I pray that you explain for what cause and condition this smile appears.
The Tathāgata’s body of perfected merit accomplishes boundless subtle forms.
It manifests rare and pure radiance. I pray that you explain for what cause and condition this smile appears.
The Supremely Honored One among humans and gods,
The One of great compassion,
Fully knows the wishes of sentient beings.
He has obtained the wonderful, unimpeded eloquence.
May he tell us why he smiled.
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“Lad, listen carefully’I now entrust you
With this teaching of enlightenment,
The Sūtra of the Manifestation of Lights,
So that in the later depraved age,
When the Dharma is about to perish,
You may reveal and expound it to sentient beings. . .
“With the Buddha-eye I behold the future age. Concerning this subtle and profound scripture, whether beings delight in it or do not delight in it, I know it completely.
If there are beings who aspire to the Buddha-path and constantly recollect the Buddhas, this scripture should be bestowed upon them.
If there are beings who have destroyed pure faith, who delight in noisy places and spend long nights in dull sleep, they will not delight in this scripture.
Though some obtain the going forth within my Dharma, they give rise to no joy or delight in the Dharma of Nirvāṇa.
Such deluded persons vainly consume the offerings of the faithful.
Hearing that conditioned dharmas have many faults, yet still clinging to the world without arousing fear, such deluded persons are reproached by the wise.
Though they wear the Dharma robe, they have no wisdom.
The true words spoken by the Sage cannot be accepted in faith by those without wisdom when they hear them. One should not dwell together with such foolish persons.
If there are those who hear this supreme Dharma yet do not give rise to joy or delight, such persons are those whom I censure. Though they have obtained a human body, it is as if it were wasted.
If there are those who hear this profound Dharma and give rise to joy and delight, such a person has already encountered the Buddhas in the past and will certainly attain unsurpassed bodhi.
If a person is deluded and harmed by wrong views, the life of wisdom is cut off, and bodhi is far removed.
Therefore one should abandon evil companions and draw near to and revere those who possess clear wisdom.
The world is filled with immeasurable faults, and beings are constantly submerged in the three evil destinies.
All this arises from the causes and conditions of delusion. Flowing along with confusion, they cannot attain freedom.
Abandoning the true Dharma, they practice what is not Dharma. Therefore one should distance oneself from foolish and inferior persons.
It is like a charioteer who breaks his own axle. One who creates evil karma is likewise, being born in the hells.
One who utters evil speech harms only oneself, like taking up a sharp axe and cutting one’s own body. Not knowing that all dharmas are produced by causes and conditions, one undergoes retribution according to karma, and there is no other who can rescue or protect.
Drawing near to worldly seers and taking them to be good friends, one then thinks, ‘I cultivate emptiness and have already realized the unconditioned,’ giving rise to annihilationist views.
It is like a vessel of the body being broken, with the mind also perishing along with it.
Delighting in ornate and embellished speech, becoming attached to its flavor, there is ultimately no true benefit.
Though a person bitten by a poisonous snake may not fall into the evil destinies, a foolish person who expounds Dharma destroys the wholesome roots of others, causing immeasurable beings to fall into the hells.
You all should observe: this boy now before me has in the past made offerings to immeasurable Buddhas, as numerous as the sands of the Ganges.
With firm practice, seeking unsurpassed wisdom, his mind does not abide in any existence.
He knows that the limit of the arising of the eye is ultimately pure, far removed from all conceptual proliferation and free from attachment.
In order to benefit immeasurable beings, he expounds this unsurpassed, radiant scripture.
Foolish persons are unable to cultivate this Dharma. Toward practitioners, they see only faults.
Therefore one should abandon the deluded and not draw near to them, nor learn their teachings.
Foolish persons delight in disputation and cannot diligently cultivate the practice of non-contention.
Such people lack a mind in accord with reality, and therefore should not be revered or praised.
Foolish persons are indolent and slothful, constantly engaging in unwholesome bodily, verbal, and mental actions.
They lack pure discipline, wisdom, and learning. They constantly contemplate objects of desire and delight in noise.
You should observe that the lineage and bodies of such foolish persons are all base and vile, filled with anger and harshness, their forms ugly. Even when born in favorable conditions, their bodies are inferior.
Clinging to the notion of self, they are confused about truth, lacking wisdom, discriminating through language, and upon hearing the Dharma of emptiness, they do not give rise to joy or delight.
The Tathāgata, the World-Honored One, has long been far removed from all worldly discursiveness.
Ordinary beings, however, become deeply attached to such things and cannot understand them even to the end of their lives.
Though they praise pure precepts, they do not cultivate the pure conduct. With their mouths they speak Dharma, yet their bodies act in ways that are not Dharma.
They claim to uphold discipline, yet constantly act contrary to it.
The Buddha instructed his disciples to wear dyed robes, but those who break discipline wear such garments and instead increase pride and negligence, consuming the offerings of the faithful as though swallowing blazing fire.
Though they have abandoned the five desires of the household life, they do not obtain the sublime joy of the Buddha-Dharma.
They delight in mixed practices and do not depart from the two extremes. Their intentions are entirely impure.
Such foolish persons among the assembly are like jackals entering a pride of lions. Though they expound this Dharma of quiescence, they do not understand the true meaning of emptiness.
Praised by others, they give rise to arrogance, failing to recollect the Teacher and lacking shame and humility. Receiving impure offerings, they cling to them with delight as though grasping a maṇi jewel, never relinquishing them even for a moment.
Such persons are base and inferior. Though they have gone forth, maintaining outward deportment and holding robes and bowl, they possess only external appearance without true wisdom.
Though they have shaved their hair and beard, they do not abandon their evil minds.
Falling into inverted views, they are not practitioners of the śramaṇa path.
They retreat from the path of quiescent Nirvāṇa and have not attained the fruits of the śramaṇa.
Their ignorance and afflictions have not diminished even by a mote of dust.
Wandering among villages, they declare themselves to be serene.
Foolish persons lack wisdom and do not know the proper path. What they delight in are all unwholesome things.
For the sake of gain and offerings, they dwell in araṇyas, yet do not cultivate the causes of Nirvāṇa.
Given to dullness and fond of sleep, they think only of caring for the body and constantly delight in such practices.
Though they dwell in araṇyas for many years, due to inverted views they lose the path to Nirvāṇa and ultimately cannot attain the fruits of the śramaṇa path.
They destroy right view, violate precepts, and delight in adorning their bodies with fine garments.
Toward various sensual pleasures, they constantly give rise to attachment.
When entering towns, they display arrogance, indulging bodily actions without maintaining proper deportment.
At times, entering towns, they wander about and proclaim, ‘That araṇya and mountain cave, you should know, are where I dwell.’
They walk slowly with lowered gaze, composed in movement, yet utter strange words, displaying the appearance of an arhat.
Laypeople then say to one another, ‘That bhikṣu in the araṇya is a true saint.’ Or again, in the araṇya, when seeing someone arrive, they immediately point out, ‘I practice walking meditation here day and night,’ and that person offers soft grass for a seat.
At times, entering villages and going to lay households, they feign attentiveness, inquire after well-being, and discuss worldly matters, kings, and thieves.
Or with a defiled mind, in the presence of women, they employ various means to praise their own merits: ‘I am able to serve as a great field of merit for the world. I renounced a royal position to go forth and cultivate the path. The palace attendants and women have all been reborn in the heavens.’
Hearing this, people become even more reverent and offer clothing and food in many ways, saying, ‘Venerable one, out of compassion, please come here often.’ That bhikṣu, attached to fine flavors and unaware of the faults, is seized by Māra, like a turtle caught in a net.
Again, in the araṇya they gather followers, becoming arrogant and conceited over gain and offerings, despising and slandering diligent monks.
Their minds are deluded by fame and profit, and they give rise to further attachment.
For the sake of livelihood, they constantly engage in deception, increasing unwholesome bodily and verbal actions.
If donors offer with a pure mind, through their negligence they instead diminish the donors’ merit.
Such foolish persons constantly give rise to evil desires and have no mind of compliant forbearance toward this Dharma of emptiness.
If, within my teaching, one is able to distant oneself from such manifold faults,
and diligently cultivate without negligence, then attaining this Dharma is not difficult.
If, with regard to gain and non-gain, praise and blame, suffering and pleasure,
and the eight worldly dharmas, one is not shaken, then attaining this Dharma is not difficult.
If one contemplates the body as impure, contemplates the aggregates as sores and tumors,
and regards the use of food as applying ointment to a wound, then attaining this Dharma is not difficult.
If, even when making use of fine garments, one does not give rise to arrogance,
but wears them only to cover one’s sense of shame, then attaining this Dharma is not difficult.
If one does not rely upon or take pride in appearance or strength, and has no attachment to food,
using it only to sustain life, then attaining this Dharma is not difficult.
If one knows that all states of existence are empty, and with regard to objects of desire neither grasps nor rejects,
constantly cultivating the practice of emptiness and quiescence, then attaining this Dharma is not difficult.
If one goes to the mountains a yojana away, sits alone in tranquility, cultivates meditation,
and contemplates conditioned dharmas as without self, then attaining this Dharma is not difficult.
If one contemplates the limit of the arising and exhaustion of the eye, as well as the flowing course of the eye faculty,
and diligently cultivates the path of purification of the eye faculty, then attaining this Dharma is not difficult.
With respect to the ear, nose, tongue, body, and mind; to forms, sounds, odors, tastes, and tactile objects;
and up to words and names, all should be understood in this same way.
Thus in the future age, immeasurable bhikṣus, whether diligent or negligent, should understand all these in this manner.
Whether they encounter good or evil companions, whether they cultivate or do not cultivate,
whether they give rise to faith or lack faith, all this should be understood in this manner.
Whether, upon encountering good or evil companions, they cultivate or do not cultivate the path leading to the cessation of the faculties, all this should be understood in this manner.
If there are those who delight in Bodhi, yet after one month, two months,
or three months later fall back again, all this should be understood in this manner.
If there are those who hear this Dharma and give rise to a mind of delight, even if they sometimes regress, they will again give rise to pure faith.
If there are those who hear this Dharma but cannot abandon negligence, they will give rise to the thought, ‘This sūtra is not spoken by the Buddha.’
If there are those who hear this Dharma and are seized by Māra, though they initially give rise to faith, later they abandon it again, having no joy or delight in the Dharma.
Deceptively seeking fame and gain, they wander among villages, praising and proclaiming dhāraṇīs, extolling radiance of samādhi and universal holding, yet in truth they do not understand them.
Bound by the five desires, they crave various worldly affairs, and through discriminating speech they slander those who cultivate the Dharma of emptiness.
Lacking right mindfulness and wisdom, they pass their entire lives in vain.
Foolish persons who abandon the Dharma of emptiness thereby break the precepts and will fall into the Avīci hell, never to be reborn in the heavens.
If, within a single kṣaṇa, one were to erect a thousand Buddha stūpas, it would not equal hearing this sūtra and upholding even four lines of a verse.
Offering hundreds of thousands of garlands of flowers to stūpas does not equal hearing this sūtra and contemplating four lines of a verse.
If one constructs jeweled stūpas as numerous as the sands of the Ganges, it would not equal, within a single kṣaṇa, contemplating this sūtra.
Throughout hundreds of millions of Buddha-lands, scattering incense and flowers as offerings does not equal, within a single kṣaṇa, contemplating this sūtra.
Offering hundreds of millions of robes to the Buddhas does not equal, within a single kṣaṇa, contemplating this sūtra.
The Buddha-eye is supremely pure, knowing all and seeing all. If there is one who delights in this sūtra, that person will attain the eye of the Tathāgata.
Numberless kalpas ago,
There was a Buddha named Dipamkara.
I, as the ṛṣi Māṇavaka,
Offered flowers to him.
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One who, upon hearing this doctrine.
Does not feel aversion,
But accepts, upholds, reads, and recites itIs indeed a man of virtlle.
You should in later ages
Uphold this seldom-heard teaching
And elucidate its meaning widely
For all sentient beings. . .
I too, in the past, when the true Dharma was about to perish, upheld this Sūtra of the Manifestation of Lights and widely expounded it for the sake of beings.
Foolish persons, not diligent in cultivation, give rise to slander toward this sūtra. Even when I hear such words, I do not give rise to a mind of anger.
I constantly cultivate the power of forbearance, benefiting all the world. Through the power of forbearance, I have attained a body adorned with marks and characteristics.
Child, you should observe: the Buddha’s body is subtle and perfectly complete, its golden color supremely pure. All this has arisen from the power of my forbearance.
With the tip of my toe I press upon the great earth, causing boundless Buddha-lands to tremble, yet beings do not fall into disarray. All this arises from the power of my forbearance.
From a single pore I emit hundreds of thousands of rays of light, purely illuminating all things. All this is due to the power of my supreme forbearance.
Rākṣasas, exceedingly fearsome and devouring human vitality, nevertheless constantly hold minds of loving-kindness and reverence toward me. All this is due to the power of my supreme forbearance.
All my retinues are able to tame their own minds and show reverence toward the Tathāgata. All this is due to the power of my supreme forbearance.
Hundreds of thousands of kinds of music fill the assembly, praising the Buddha’s merit. All this is due to the power of my supreme forbearance.
Hundreds of thousands of nāga kings, whose poison of anger is exceedingly fearsome, upon seeing the Buddha give rise to joy. All this is due to the power of my supreme forbearance.
Rākṣasas, yakṣas, and others, holding hundreds of thousands of flower garlands, all come forth to make offerings to me. All this is due to the power of my supreme forbearance.
In immeasurable hundreds of thousands of Buddha-lands, the present Buddhas, the Tathāgatas, praise my merit. All this is due to the power of my supreme forbearance.
Eight thousand kumbhāṇḍas and Āṭavikas scatter flowers as offerings to me. All this is due to the power of my supreme forbearance.
Sixty hundred koṭis of yakṣa kings and others all come forth to make offerings to me. All this is due to the power of my supreme forbearance.
There are also a thousand nāga kings, such as Manavaka, who present red pearls as offerings to me. All this is due to the power of my supreme forbearance.
Hundreds of thousands of Tumburus and śikhinvins make offerings to me with music. All this is due to the power of my supreme forbearance.
Hundreds of thousands of kumbhāṇḍas, such as Virūḍhaka, offer incense and flowers to me. All this is due to the power of my supreme forbearance.
The great earth-holding nāga king, manifesting half his body, joins his palms in reverence toward me. All this is due to the power of my supreme forbearance.
There are hundreds of thousands of koṭis of beings, such as Anaṅga and Rāhula, who with pure minds make offerings to me. All this is due to the power of my supreme forbearance.
Child, you should observe: wherever the radiance of the Tathāgata shines, suffering is removed and happiness is attained. All this is due to the power of my supreme forbearance.
Samudra and hundreds of thousands of wind deities fill the sky, raining down fragrant offerings to me. All this is due to the power of my supreme forbearance.
Hundreds of thousands of celestial beings scatter heavenly flowers as offerings, all abandoning various attachments and drawing near to the Tathāgata.
You should observe the Buddha’s supernormal powers: the sound of generosity and the sound of discipline that are proclaimed are heard universally everywhere. All this is due to the power of my supreme forbearance.
The sound of the aggregates and realms, and the sound of the Four Noble Truths, are proclaimed and heard everywhere. All this is due to the power of my supreme forbearance.
By the power of my supernormal powers, it is thus proclaimed in the sky: the limit of the exhaustion of the eye is peace, as well as the limit of its arising.
By the power of my supernormal powers, it is thus proclaimed in the sky: the eye arises from causes and conditions, with neither coming nor going.
By the power of my supernormal powers, it is thus proclaimed in the sky: the cognition of the eye is peace; from this all Buddhas arise.
By the power of my supernormal powers, it is thus proclaimed in the sky: the limit of the exhaustion of the eye is peace; from this all Buddhas arise.
By the power of my supernormal powers, it is thus proclaimed in the sky: the limit of the eye is peace; from this all Buddhas arise.
By the power of my supernormal powers, it is thus proclaimed in the sky: the limit of the arising of the eye is peace; from this all Buddhas arise.
By the power of my supernormal powers, it is thus proclaimed in the sky: the transformation of the eye is peace; from this all Buddhas arise.
By the power of my supernormal powers, it is thus proclaimed in the sky: the non-arising of the eye is peace; from this all Buddhas arise.
By the power of my supernormal powers, it is thus proclaimed in the sky: the cessation of the eye is peace; from this all Buddhas arise.
With respect to the ear, nose, tongue, body, and mind; to forms, sounds, odors, tastes, tactile objects; and even to words and names, all are likewise.
If one were to expound extensively, the same applies to greed, anger, delusion, wrath, concealment, jealousy, deceit, arrogance, pride, and the rest: their principle is likewise the same.”
At that time, the Boy Moonlight, having heard this most supreme Dharma, rejoiced, joined his palms, and said to the Buddha: “World-Honored One, tomorrow I wish to invite the Tathāgata together with the great assembly. May you, out of compassion, accept the food offering that I shall prepare.”
At that time, the World-Honored One, knowing that the boy’s intention was pure, and also knowing that it would bring benefit to immeasurable beings, gave rise to great compassion and silently accepted the invitation. The youth then rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times to the right, and returned home in joy.
Together with his retinue, as well as devas, nāgas, yakṣas, rākṣasas, kumbhāṇḍas, and others, he adorned the great city of Rājagṛha. At the crossroads, he set up canopies of colored fabrics, vast and lofty, covering all places. Golden cords were interwoven in nets, with strings of jewels hanging down in rows. Lion banners, golden flower garlands, and hooked ornaments were arranged in hundreds of thousands of varieties, adorning and beautifying everything.
There were also jeweled flowers of various extraordinary colors, gathered and interwoven into garlands in diverse and intricate patterns: campaka garlands, mucilinda garlands, and innumerable others. These were hung all around from the jeweled canopies, pervading and adorning the entire great assembly.
Beneath those canopies, many couches and seats were arranged, and various precious incenses were burned: pṛkkā incense, dumaca incense, candana, and uṭpala fragrances, pure and pleasing. Such blended fragrances were offered in worship. Perfumed water was sprinkled over the streets, and mixed flowers covered the ground, filling every place.
At that time, celestial maidens, asura maidens, and mahoraga maidens, in immeasurable numbers, gave rise to joy. For the sake of accomplishing the causes of Bodhi, they all came to adorn this most excellent great city.
When the Boy Moonlight saw that the entire city had been universally adorned and purified, and that the time for the meal had arrived, he went before the Buddha and said: “May the Tathāgata now enter this city, for the sake of benefiting all beings.”
At that time, the Tathāgata, together with his great assembly, proceeded forward and entered the city gate. At the very moment his foot touched the ground, the earth within the city trembled everywhere, and throughout the ten directions, in hundreds of thousands of millions of Buddha-lands, all likewise shook. In that moment, the blind gained sight, those in suffering obtained relief, the deaf were able to hear, those of inferior appearance gained wondrous and excellent forms, those without wealth obtained wealth, those without children gained children, those without clothing obtained garments, those without gold or jewels obtained gold and jewels, those without relatives gained relatives, and those lacking all means of adornment for the body were universally provided with such adornments.
There were also birds such as kokila birds, parrots, peacocks, śārika kalaviṅka. Upon seeing the Tathāgata, they gave rise to joy and uttered supremely wondrous and melodious sounds. Those who heard these sounds found their minds gladdened and delighted.
The Tathāgata, by the power of his supernormal powers, manifested immeasurable campaka trees. Hundreds of thousands of beings took those pure flowers, together with other fine fragrances, and scattered them toward the Buddha as offerings.
There were also hundreds of thousands of asura maidens and Maheśvara beings who, holding red pearls and powdered candana, joyfully scattered them above the Tathāgata.
The asuras and other devas held jeweled parasols, adorned with gold and silver, which in the sky covered above the Tathāgata.
The World-Honored One again, by the power of miraculous transformation, manifested immeasurable candana trees, hundreds of thousands of golden trees, and jeweled vessels and garments. Such trees were immeasurable and boundless, adorned with precious treasures, with luxuriant flowers and leaves. The fruits of merit of all beings were brought to full maturation. A gentle breeze stirred the most excellent fragrances, which spread and pervaded immeasurable Buddha-lands. Hundreds of thousands of beings all took them and scattered them toward the Buddha.
Thus, immeasurable sentient and insentient things were all transformations brought forth by the Tathāgata’s supernormal powers and mastery of the path. If there were any who made wishes, then through the power of these transformations, all their intentions were fulfilled accordingly.
As the Buddha entered the city, the entire assembly heard wondrous sounds in the sky. These sounds expounded the Dharma in a manner inconceivable, yet no one knew from where those sounds arose. In hundreds of thousands of verses, they proclaimed the various Dharmas.
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize the limit of the exhaustion of desire as empty and void will realize reality and attain Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize the limit of the arising of desire as empty and void will realize reality and attain Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize the limit of desire as empty and void will realize reality and attain Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize the peace of desire as empty and void will realize reality and attain Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize the transformation of desire as empty and void will realize reality and attain Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize that desire does not truly exist and is empty and void will realize reality and attain Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize that desire is unborn, empty, and void will realize reality and attain Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“Those who realize the cessation of desire as empty and void will realize reality and attain Bodhi.
Anger, wrath, concealment, jealousy, deceit, arrogance, pride, sorrow;
suffering, accumulation, cessation, and the Path;
as well as sentient beings, boys, girls, women, men, caretakers; the six faculties, the six objects, the four great elements, t
he suffering of the world, the aggregates, the realms, the arising of the world, words and names, and the rest are all likewise.”
The Dharma King proclaims a subtle and wondrous sound. All beings are filled with joy.
Having heard it, devas and humans alike delight in abiding in the vehicle of the Tathāgata.
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“The Buddha deeply delights in the power of generosity; through the power of generosity he attained Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“The Buddha deeply delights in pure discipline; through the power of pure discipline he attained Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“The Buddha deeply delights in forbearance; through the power of forbearance he attained Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“The Buddha deeply delights in vigor; through the power of vigor he attained bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“The Buddha deeply delights in meditative concentration; through the power of meditative concentration he attained Bodhi.”
At that time, as the World-Honored One was just entering the city, a voice arose in the sky, proclaiming:
“The Buddha deeply delights in wisdom; through the power of wisdom he attained Bodhi.
The powers of supernormal powers, merit, the strength of abiding in wisdom, the power of skillful means, the power of form, the power of name,
the causal conditions of pure faith and hearing, the power associated with generosity, the power of quiescence, the wholesome power of taming reality, fear, joy, benefit, delight,
loving-kindness, compassion, sympathetic joy, equanimity, forbearance, freedom from affliction, emptiness, signlessness, and the rest are likewise.”
The Holy Lord endowed with the ten powers, the most honored among devas, possesses immeasurable merit and renown.
At the moment he first set foot upon the excellent city, he brought vast benefit to all beings.
As the World-Honored One had just entered the city, a voice in the sky spoke thus:
“If one cherishes the limit of the exhaustion of the eye, one will then be able to give rise to reverence toward the Buddha.”
As the World-Honored One had just entered the city, a voice in the sky spoke thus:
“If one cherishes the limit of the exhaustion of the eye, one will then give rise to pure faith in the Buddha.
If one cherishes the limit of the exhaustion of the eye, one’s faith in the Buddha will be unbroken;
their pure faith will have continuity, this is due to contemplating the limit of the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one’s faith in the Dharma will be unbroken;
their pure faith will have continuity, this is due to contemplating the limit of the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one’s faith in the Sangha will be unbroken;
their pure faith will have continuity, this is due to contemplating the limit of the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one will obtain precepts free from grasping;
their pure precepts will have continuity,this is due to contemplating the limit of the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one will be free from craving toward evil destinies, abandoning the continuity of craving;
this is due to contemplating the limit of the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one will be free from anger toward evil destinies, abandoning the continuity of anger;
this is due to contemplating the limit of the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one will be free from ignorance toward evil destinies, abandoning the continuity of ignorance;
this is due to contemplating the limit of the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one will abide in the wisdom of Bodhi,
and the wisdom of Bodhi will continue; this is due to contemplating the limit of the exhaustion of the eye.
Extending this up to the limit of the arising of the eye, the limit and the transformation, the peace and non-existence, the unborn and the cessation.
All such gates are of the same principle as the exhaustion of the eye.
If one cherishes the limit of the exhaustion of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
If one cherishes the limit of the arising of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
If one cherishes the limit of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
If one cherishes the transformation of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
If one cherishes the peace of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
If one cherishes the unborn of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
If one cherishes the non-existence of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
If one contemplates the cessation of the eye, one will always be free from doubt.
Because one is free from doubt, one will immediately attain the Buddha’s supernormal power.
The ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, and tactile objects; extending even to words and names, the principle is the same.
If one knows the boundless arising of the eye, one will then be able to give rise to boundless wisdom.
Because wisdom is boundless, the teaching of this Dharma is likewise boundless.
If one knows the boundless exhaustion of the eye, one will then have no obstruction with respect to the eye.
Because there is no obstruction, one attains the Buddha’s unobstructed wisdom.
The ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, and tactile objects; extending even to words and names, the principle is the same.”
When the World-Honored One entered the city, hundreds of thousands of classes of beings, upon hearing the voice in the sky expounding the Dharma, had no doubt regarding the Buddha’s virtues.
Some, although giving rise to craving, did not lose their trust in the Buddha’s wisdom. Some, having given rise to craving, fell back and lost the Buddha’s merit.
Some, although giving rise to craving, still sought the unsurpassed wisdom, diligently cultivating the unique qualities, and took no delight in the vehicle of the Śrāvaka.
“A foolish person cultivates dhyāna and delights in the bliss of meditative absorption;
he then gives rise to arrogance, claiming that he has attained the fruit of a śramaṇa.
A foolish person cultivates dhyāna but lacks the wisdom of the limit of the exhaustion of the eye;
even if it were for hundreds of thousands of kalpas, he will ultimately have no liberation.
All who generate attachment become defiled therein. If one understands that the nature of arising is empty, what one sees is always pure.
If one further cultivates the four dhyānas but lacks the wisdom of the limit of the exhaustion of the eye,
then even after hundreds of thousands of kalpas, one’s meditation will not be pure.
If a person wishes to attain equipoise but lacks the wisdom of the limit of the exhaustion of attainment,
because he does not understand the exhaustion of attainment, his attainment is always with outflows.
If one clings to perception but lacks the wisdom of the limit of the exhaustion of perception,
because one does not understand the exhaustion of perception, one’s perception is always with outflows.
If one delights in attachment to the world but lacks the wisdom of the limit of the exhaustion of the world,
because one does not understand the exhaustion of the world, one constantly remains in a world of outflows.
If one abides in a mind with outflows but lacks the wisdom of the limit of the exhaustion of the mind,
because one does not understand the exhaustion of the mind, one’s mind is always with outflows.
If one abides in dharmas with outflows but lacks the wisdom of the limit of the exhaustion of dharmas,
because one does not understand the exhaustion of dharmas, the dharmas one practices are always with outflows.
If one possesses the dhūta practices but lacks the wisdom of the limit of the exhaustion of the eye,
because one does not understand the exhaustion of the eye, he is not a true practitioner of the dhūta practices.
Though one wears dyed robes, if one lacks the wisdom of the limit of the exhaustion of the eye,
because one does not understand the exhaustion of the eye, he is not truly one who wears the Dharma robe.
Though one is born into a noble family, if one lacks the wisdom of the limit of the exhaustion of the eye,
because one does not understand the exhaustion of the eye, he is not one of pure household.
Though one possesses many relatives, if one lacks the wisdom of the limit of the exhaustion of the eye,
one swiftly falls into evil destinies, and one’s relatives are unable to rescue one.
Though one is skilled in grammatical treatises, if one lacks the wisdom of the limit of the exhaustion of the eye
and does not know the limit of the exhaustion of the eye, one is not one who has truly mastered grammar.
Though one is skilled in various crafts, if one lacks the wisdom of the limit of the exhaustion of the eye
and does not understand the exhaustion of the eye, one is not truly a master of crafts.
Though one is able to respond extensively to many questions and, from a single word, produce wide-ranging distinctions,
if one lacks the wisdom of the limit of the exhaustion of the eye, one does not speak in accordance with the meaning.
Though one studies the teachings of the wise, yet does not know what is secret and what is not secret,
if one lacks the wisdom of the limit of the exhaustion of the eye, one gains nothing with regard to the Dharma.
Though one understands various expressions, worldly treatises, and many dharmas,
if one lacks the wisdom of the limit of the exhaustion of the eye, one is like one who falls into a perilous place and clings to a vine.
Though one is skilled in philology, able to calculate auspicious and inauspicious signs,
and proficient in written characters and phonology, able to recite them all to their limits,
if one does not know the limit of the exhaustion of the eye, such a person will ultimately have no wisdom.
Though one understands the marks of women, employs seductive speech to confuse others,
and knows methods of massage to relieve fatigue, as well as secret arts of illusion,
if one does not know the limit of the exhaustion of the eye, such persons will ultimately have no wisdom.
Though one expounds a hundred systems of doctrine without omitting a single word,
if one does not know the limit of the exhaustion of the eye, what one says is ultimately without meaning.
Thus, regarding the limit of the arising of the eye, the limit and the transformation, up to cessation, one should know that their principle is likewise the same.
The ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, and tactile objects;
extending even to words and names, the principle is the same.
Though one recites treatises on sound and fully understands their meaning,
if one does not know the limit of the exhaustion of the eye, one ultimately becomes inferior.
Though one recites the four Vedas and is thoroughly proficient in mantras,
if one does not know the limit of the exhaustion of the eye, one ultimately becomes inferior.
Thus, regarding the limit of the arising of the eye, the limit and the transformation, up to cessation, one should know that their principle is likewise the same.
The ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, and tactile objects;
extending even to words and names, the principle is the same.”
Dharma Torch 