Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
(This section has not been translated in book A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūta Sūtra. )
When the World-Honored One entered the city, immeasurable beings,
upon hearing the words spoken in the empty space, attained the wisdom of the limit of the exhaustion of the eye.
When the World-Honored One entered the city, immeasurable beings, upon hearing the words spoken in the empty space,
understood that the intrinsic nature of the eye is ultimately empty and without self, and they all obtained purity of the eye.
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.
With respect to greed, anger, delusion, wrath, concealment, jealousy, deceit, arrogance, pride, and up to heedlessness,
all should be understood in this same way.
When the World-Honored One entered the city, immeasurable beings, in the empty space above their heads, heard the various names of the Buddha:
some heard the name “Destroyer of Greed, the Incomparable One”;
some heard the name “Destroyer of Anger, the Benefactor of the World”;
some heard the name “Knower of Delusion, the Subduer of Arrogance”;
some heard the name “Manifest in the World, the Tranquil Guide”;
some heard the name “Revealer of Wisdom, the Benefactor of the World”;
some heard the name “Manifesting Skillful Means, the One Who Benefits Sentient Beings”;
some heard the name “Subduer of Māra, Free from Resentment”;
some heard the name “One Who Demonstrates Liberation through the Teaching”;
some heard the name “One Who Widely Liberates Beings from All Sufferings”;
some heard the name “Honored Among Humans, the Deliverer of the World.”
Having heard these names, they all obtained purity of the eye.
Empty space and the waters of the ocean, even Mount Sumeru, all can be measured;
yet the wisdom of the Buddha has no exhaustion.
If someone has gained certainty regarding the exhaustion of the eye, then the accomplishment of the Dharma-body is not difficult.
If one can accomplish the supreme Dharma-body, one will obtain boundless wisdom of Universal Holding.
If one obtains boundless wisdom of Universal Holding, one will be able to awaken to and understand immeasurable sūtras.
If one awakens to and understands immeasurable sūtras, then attaining the Buddha’s supernormal powers will not be difficult.
If someone has gained certainty regarding the arising of the eye, then the accomplishment of the Dharma-body is not difficult.
If one can accomplish the supreme Dharma-body, one will obtain boundless wisdom of Universal Holding.
If one obtains boundless wisdom of Universal Holding, one will be able to awaken to and understand immeasurable sūtras.
If one awakens to and understands immeasurable sūtras, then attaining the Buddha’s supernormal powers will not be difficult.
With respect to the ear, nose, tongue, body, and mind; to forms, sounds, odors, tastes, tactile objects, and mental objects;
and up to words and names, all should be understood in this same way.
At that time the great earth trembled, and the great ocean and the various mountains likewise trembled.
The hosts of asuras and the devas all gave rise to joy. Māra and the hosts of Māra abandoned deceit and all aspired to accomplish the adornments of the Buddha.
The devas, each abiding in their wondrous palaces, with pure minds joyfully congratulated one another, saying:
“The Guide has now appeared in the world for the benefit of all beings among devas and humans.”
The earth-dwelling devas, in their own palaces, also with pure minds congratulated and reassured one another, saying:
“Excellent! The Guide has now appeared, universally becoming the cause of peace and happiness in the world.”
The sky-walking devas, upon hearing these words, all rejoiced and gave rise to pure faith,
and with pleasing voices praised the Buddha, saying: “The Guide has appeared to benefit the world.”
The devas of the Four Great Kings, upon hearing these words, all rejoiced and gave rise to pure faith,
and with excellent voices praised the Buddha, saying: “The Guide has appeared to benefit the world.”
The devas of the Thirty-Three, upon hearing these words, all rejoiced and gave rise to pure faith,
and with excellent voices praised the Buddha, saying: “The Guide has appeared to benefit the world.”
The devas of the Yāma Heaven, upon hearing these words, all rejoiced and gave rise to pure faith, and with excellent voices praised the Buddha, saying:
“The Guide has appeared to benefit the world. We should arouse the aspiration for the Unsurpassed and Perfect Enlightenment,
resolve to seek the Tathāgata’s unsurpassed wisdom, rely upon the most supreme among devas and humans, and ferry across all classes of beings.”
The devas of the Tuṣita Heaven, upon hearing these words, all rejoiced and gave rise to pure faith, and with excellent voices praised the Buddha, saying:
“The Guide has appeared to benefit the world. In the past, over koṭis of kalpas, the Tathāgata cultivated boundless supreme practices and vows,
pointing out the path of security to suffering beings, enabling them to transcend birth and death and realize Nirvāṇa.”
The devas of the Heaven of Joy Emanation, upon hearing these words, all rejoiced and gave rise to pure faith,
and with excellent voices praised the Buddha, saying: “The Guide has appeared to benefit the world.”
The devas of the Heaven of Mastery over Others’ Emanations, upon hearing these words, all rejoiced and gave rise to pure faith,
and with subtle voices praised the Buddha, saying: “The Guide has appeared to benefit the world. The Tathāgata has already crossed beyond birth and death, subdued the hosts of Māra and the heterodox paths,
accomplished the Unsurpassed Buddha Bodhi, and rescues and delivers beings, bringing them to the other shore.”
The hosts of Brahmā devas, upon hearing these words, all rejoiced and gave rise to pure faith,
and with subtle voices praised the Buddha, saying: “The Guide has appeared to benefit the world.”
In this way, as the sound was successively transmitted, it was universally heard. All the retinues of the Brahmā devas rejoiced and celebrated, saying:
“The Guide has appeared to benefit the world; the armies of Māra are fearful and filled with distress.”
Upward, as far as the devas of the Highest Heaven, upon hearing that the Buddha had appeared to benefit the world, such successively transmitted sounds were universally heard.
The hosts of asuras diminished, while devas and humans increased. The palaces of Māra all became empty, and the retinues of the devas became completely filled.
With the power of fearlessness, the Buddha subdued the deviant hosts and swiftly accomplished the supreme great Bodhi.
In such a single kṣaṇa, all the devas came to know that the World-Honored One had appeared to benefit all beings, saying:
“Excellent, O Guide of the world, who bestows the pure eye upon sentient beings.”
When the World-Honored One entered the city, those afflicted and oppressed by greed,
upon hearing the Buddha proclaim the contemplation of impurity, had their greed entirely extinguished without remainder.
When the World-Honored One entered the city, those afflicted and oppressed by anger,
upon hearing the Buddha proclaim the Dharma of loving-kindness and compassion, had their anger entirely extinguished without remainder.
When the World-Honored One entered the city, those afflicted and oppressed by delusion,
upon hearing the Buddha proclaim the Dharma of wisdom, had their delusion entirely extinguished without remainder.
When the World-Honored One entered the city, those afflicted and oppressed by arrogance,
upon hearing the Buddha proclaim the Dharma of abandoning pride, had their arrogance entirely extinguished without remainder.
When the World-Honored One entered the city, those afflicted and oppressed by jealousy,
upon hearing the Buddha proclaim the Dharma of abandoning jealousy, had their jealousy entirely extinguished without remainder.
When the World-Honored One entered the city, those afflicted and oppressed by wrath,
upon hearing the Buddha proclaim the Dharma of abandoning anger, had their wrath entirely extinguished without remainder.
When the World-Honored One entered the city, those afflicted and oppressed by stinginess,
upon hearing the Buddha proclaim the Dharma of abandoning miserliness, had their stinginess entirely extinguished without remainder.
If there are those who cultivate practices of taming and discipline, upon hearing this boundless Dharma Gate,
they enter the great ocean of extensive learning and accomplish the Gate of Universal Holding.
There are also those who, after hearing the Dharma spoken in the empty space, offer flowers to the Buddha,
thereby accomplishing supreme merit and manifesting the supernormal transformations of great compassion.
There are also those who, after hearing the Dharma spoken in the empty space,
praise the Tathāgata’s body, place of birth, lineage, and speech, all as supremely excellent.
In accordance with the inclinations of those beings, the Buddha employs supernormal power to expound the Dharma according to their various kinds.
Whether eye, ear, nose, tongue, or body, whether forms or sounds and the like,
whether bending or stretching, whether lowering or raising, all that is manifested is entirely excellent.
The Tathāgata transcends the world, yet acts as a lamp of the world,
manifesting various forms and appearances, all through the Buddha’s power of supernormal transformation.
Ordinary beings delight in clinging to forms, therefore the Buddha manifests various bodies for them,
and according to those classes of beings, teaches that forms are not enduring.
If there are those with many attachments, the Tathāgata then displays spiritual power,
and according to whether they are fit vessels for the Dharma, teaches them doctrines that counter their attachments.
If beings, throughout immeasurable lifetimes, have never made offerings to the Buddha,
and their dispositions are stubborn and difficult to tame, the Buddha then teaches them about the hells.
If there are those confused about the paths of karma, relying on views and delighting in speculative discourse,
the World-Honored One causes them to hear the sound that brings about the cessation of views and of such discourse.
Again, they hear proclaimed in the empty space: “The nature of the eye is ultimately empty,
neither coming nor going, without characteristics and without possession.”
There are also hundreds of thousands of beings who hear in the empty space the exposition of the fleshly eye, the wisdom eye, and up to the Dharma eye.
Through the power of supernormal transformation, the World-Honored One causes them to hear the teaching of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation.
Beings of various kinds, the Buddha, in accordance with their needs, manifests supernormal transformations,
and by means of sounds suited to each class, expounds the true Dharma.
If there are beings who delight in cultivating generosity, discipline, and forbearance, the Buddha, through supernormal power,
according to their types, proclaims the sounds of generosity, discipline, and forbearance.
Through the power of supernormal transformation, the World-Honored One accords with the faculties of beings and for all of them makes extensive distinctions,
causing them to receive, uphold, and expound the teachings.
Through the power of supernormal transformation, the World-Honored One enables beings to hear explanations of the aggregates, elements, and sense bases,
as well as the characteristics of bondage and liberation, their degrees of remoteness and proximity, and their various levels.
He also proclaims the various stages and immeasurable lights of wisdom, and further explains the habitual tendencies of afflictions. Some are abandoned and some are not.
Through the power of supernormal transformation, the World-Honored One enables beings to hear that
the natures of humans and devas differ according to karmic results, and thus their rebirths are distinct.
At times, for assemblies of women, he manifests adorned female bodies,
while voices in the empty space proclaim renunciation, and those who hear them abandon desire.
For Śāriputra, whose mind is deeply endowed with pure faith, the Buddha,
with great compassion, manifests accordingly and proclaims for him the unsurpassed Dharma.
For Maudgalyāyana, Kāśyapa, Kaphina, Nanda, Mahākāśyapa, Ājñātakauṇḍinya, and the others,
in accordance with what they delight in, they are able to hear the Dharma of the Śrāvakas.
The devas, asuras, and the hosts of yakṣas, together with Virūḍhaka and his retinue, and immeasurable kumbhāṇḍas,
by the Buddha’s spiritual power, all hear the Dhāraṇī:
(modified from 84000 project based on Chinese characters: https://84000.co/translation/toh55)
Idisi vidisi irasu ira aunasi manasi ukhyi anokhyi akhicalamangnaṃye darniṣṭhanimi takani emimantra nihara apure buddhe nire akhichara viyakiriyate akhicharaparamite kalāvahini sarvoviṅ-śiniradhevauna paraśasdate śasta paraśasdata tarasdata bhūmi āmabhara lilavana śicacidata vivanita cidata-ananta oberahavamitabhūmi nanamkāni akanivibhimidate śariviṣṭha amalanimalā pūlitena raśi ca hahari mamalī varani tiṣṭha cakṣunirahara udhiritavaci anṭari kuṭari ketu suketu suparani karani kusumaniyai kakari kakhari upalamūri tiṣṭhahi dharani nāganirahare paralayate ateparalayate anatarabhandhe anataratavatiśi ca hasiri makhali īnisambhare tiṣṭhahi dharani kubhulocate.
He also, for Vaiśravaṇa, Dhṛtarāṣṭra, and the others, proclaimed the true mantra Dharma with innumerable wondrous and exquisite sounds.
In this way, immeasurable sounds were proclaimed by the Sugata through supernormal power.
His supernormal power has no limit, and what he proclaims also has no boundary.
In Buddha-less realms, by the power of playful supernormal transformation,
the Buddha’s body is surrounded by great assemblies, just as it is on this day.
In inconceivable realms, he manifests immeasurable transformations:
he is first born and takes seven steps, he renounces the royal position and goes forth, at the seat of enlightenment he accomplishes perfect awakening,
he contemplates the Dharma that he has realized, for the sake of beings he turns the wheel of Dharma, he manifests entry into Nirvāṇa,
and by the power of supernormal transformation he expounds various Dharmas, enabling immeasurable beings to accomplish supreme wisdom.
At that time, the Great Compassionate One, surrounded by the hosts of Brahmā,
expounded for them the practice of cultivating loving-kindness, causing them to expand their minds of loving-kindness.
At that time, the Great Compassionate One, surrounded by the hosts of devas, expounded for them the Four Means of Attraction,
causing them to expand their practice of the Four Means of Attraction.
At that time, the Great Compassionate One, surrounded by the hosts of nāgas, expounded for them the faults of anger,
causing them to abandon minds of anger.
At that time, the Great Compassionate One, surrounded by the hosts of yakṣas,
expounded for them the faults of harm, causing them to abandon minds of harming.
At that time, the Great Compassionate One, surrounded by the hosts of asuras,
expounded for them the faults of contention, praising the cultivation of forbearance.
At that time, the Great Compassionate One, surrounded by the garuḍas,
expounded for them the faults of discord, praising minds of harmony.
At that time, the Great Compassionate One, surrounded by the gandharvas,
used boundless gentle speech to praise the Tathāgata for them.
At that time, the Great Compassionate One, surrounded by the mahoragas,
instructed them in the Dharma that reproaches and refutes the heterodox paths, praising the teaching of the Tathāgata.
At that time, the Great Compassionate One, surrounded by the hosts of spirits,
extensively praised for them the rare and extraordinary qualities of the Tathāgata.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the limit of the exhaustion of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the limit of the arising of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the limit of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the transformation of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the peace of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the non-existence of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the unborn of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition of the cessation of the eye, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition that the eye is without self, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition that the eye is without person, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition that the eye is without sentient being, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition that the eye is without lifespan, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations, causing hundreds of thousands of beings,
upon hearing the exposition that the eye is without nurturer, to be able to penetrate it completely.
The Great Compassionate One manifests supernormal transformations,
widely reproving for all beings the wisdom of the world, not making them to give rise to attachment.
The Great Compassionate One manifests supernormal transformations,
widely reproving for all beings the benefits of the world, and praising the merits of the unconditioned.
The Great Compassionate One manifests supernormal transformations,
widely reproving for all beings conditioned wisdom, and praising all unconditioned wisdom.
The Great Compassionate One manifests supernormal transformations,
widely reproving for all beings worldly meditative absorptions, and extolling supramundane concentration.
The Great Compassionate One manifests supernormal transformations,
widely reproving for all beings conditioned morality, and praising the trainings free from outflows.
The Great Compassionate One manifests supernormal transformations,
widely reproving for all beings the faults of generating a lesser aspiration, and extolling the virtues of generating the great aspiration.
The Great Compassionate One manifests supernormal transformations, praising the cultivation of bodily discipline,
and up to mental wisdom, all free from outflows and without reliance.
The Great Compassionate One manifests supernormal transformations, praising the path that brings about the cessation of suffering,
while those who delight in speculative discourse are reproved by the Buddhas.
The Great Compassionate One manifests supernormal transformations,
widely analyzing for all beings the faults of the annihilation of the eye, and revealing the characteristics of quiescent extinction.
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.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are in the prime of youth and strength, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through pride in their place of birth, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through pride in their lineage, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through indulgence in enjoyments, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through a sense of autonomy, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through attachment to form, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through attachment to women, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through attachment to clothing, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless through indulgence in intoxicating drink, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless in their role as rulers, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless with regard to precepts, revealing to them immeasurable faults.
The Great Compassionate One manifests supernormal transformations, widely reproving for beings who are heedless with regard to wisdom, revealing to them immeasurable faults.
The same applies to the pride related to realization, supernormal powers, concentration, skills ,
wealth, eloquence, family, music, singing, reputation, extolment, offerings and material benefits.
With respect to the beauty, flowery speech, flattery, arrogance, lack of shame, lack of remorse,
haughtiness, full possession of self-conceit, heedlessness, and greed, all should be treated in this same way.
The Great Compassionate One manifests supernormal transformations, instructing beings; for those whose minds are base and inferior, he proclaims thoughts of excellence.
The Great Compassionate One manifests supernormal transformations, instructing beings; for those who belittle themselves and shrink back in discouragement, he proclaims the power of vigour,
The Great Compassionate One manifests supernormal transformations, instructing beings; for those attached to wealth and possessions, he proclaims contentment,
He further conjures fragrant palaces and flower palaces, all furnished with wondrous towers and pavilions, within which manifested Buddhas sit in repose.
He also conjures celestial maidens dwelling in campaka flower palaces, each manifesting half her body and holding flower garlands as offerings.
He also conjures celestial maidens dwelling in vārsika flower palaces, each manifesting half her body and holding golden garlands as offerings.
He also conjures asura maidens dwelling in mallikā flower palaces, each manifesting half her body and holding flower garlands as offerings.
He also conjures celestial maidens dwelling in blue lotus palaces, each manifesting half her body and praising the Buddha’s virtues.
He also conjures Brahmā devas seated in palaces of pure gold, manifesting their entire bodies and praising the Buddha with voices of loving-kindness.
He also conjures celestial maidens with various adorned bodies, whose ornaments and pendants strike against one another, producing subtle and wondrous sounds.
They say: “All conditioned dharmas undergo change and are impermanent; they are not firm or enduring.
Foolish people vainly make discriminations and cannot know them as they truly are.
Just as the sound of these ornaments does not arise from the body nor from the mind,
neither going nor coming, and having no location, so it is with all things, even form and mind.
The foolish cannot contemplate this and thus give rise to doubt.”
Such subtle sounds produced by the ornaments are heard throughout hundreds of thousands of Buddha-fields, liberating immeasurable beings.
“You should observe that the Guide’s intrinsic wisdom and his body of boundless merit transcend attachment and speculative discourse.
It is tranquil and free from faults, beyond views, and cures the obscurations of the mind.
His marks and characteristics serve as adornment, and both body and mind are completely pure.
You see the Buddha entering the city, like the stride of a lion, like the gait of the king of geese, like the movement of the king of elephants, fulfilling the wishes of beings.
He has accomplished supreme merit and is adorned with the true characteristics, universally enabling all beings to behold him without ever becoming weary.
You see the Honored One of the Two-Footed, endowed with great loving-kindness: even by giving a small offering, one obtains immeasurable merit.
He enables all beings, over many hundreds of thousands of kalpas, even up to the attainment of Nirvāṇa, to receive inexhaustible results.
You see the Honored One of the Two-Footed, accomplished in undefiled morality, causing all beings to revere and bow in homage.
Immeasurable hosts of devas each abandon their palaces, no longer delighting in amusements, and draw near to the Guide.
You see Māra and the people of Māra giving rise to faith and joy toward the Buddha, all holding golden-handled fans and attending at his sides.”
Five hundred sons of Māra scatter pleasing celestial flowers over the Tathāgata, aspiring to unsurpassed wisdom.
In the past, before former Buddhas, they had praised and made offerings; now, encountering the World-Honored One, each harbors joy and, with immeasurable eloquence, praises the Tathāgata.
At that time, there was a son of Māra named “Abandoner of Attachment,” who first praised the Buddha.
He is able to know the limit of the exhaustion of the eye, and also to understand the limit of the arising of the eye, as well as the characteristics of cessation.
He also knows the limit of the eye and other such boundless names, meanings, and expressions.
With skillful words he expounds for beings, and within names and meanings he remains without attachment and without doubt.
He understands that there is no coming and no going, no grasping and no abandoning;
the intrinsic nature is constantly empty and quiescent, far removed from words, and there is no one who can receive, uphold, recite, or practice.
In the past, the Tathāgatas have already extensively explained this. Only provisional names that are imposed, while in truth nothing has been expounded.
Such intrinsic emptiness transcends the aggregates, elements, and sense bases; it is neither false nor true, and there is neither abide nor absence of abide.
Speech is cut off, and the sphere of mental activity is extinguished.
Foolish beings, clinging to appearances, perceive that the Buddha enters the city;
yet the World-Honored One is free from all characteristics, while the ignorant give rise to false discriminations.
When the World-Honored One entered the city, if someone gave rise to joy, this was already discrimination with regard to characteristics; such a person would inevitably harbor sorrow.
If one departs from discrimination regarding characteristics, then one does not perceive any entering of the city, and even up to not perceiving any mark of movement, one attains non-discriminative wisdom.
If one sees the Buddha by means of characteristics, one perceives the Buddha as entering the city, and with respect to birth and the turning of the wheel of Dharma, one generates discrimination in all these.
If one sees the Buddha by means of characteristics, even to the point of giving rise to joy, that person abides in the conduct of Māra, and the realm of Māra constantly appears before his eyes.
If one sees the Buddha by means of characteristics, one will perceive change and alteration; such a person harbors sorrow, and the wise should feel compassion for him.
With respect to the Dharma, if one perceives there is something to be attained, there will be the sorrow of losing the Dharma.
With respect to the Buddha, if one perceives there is birth, there will be the suffering of Nirvāṇa.
If one has practiced for many kalpas and comes to understand all characteristics, one does not discriminate an entering of the city, nor does one conceive of Nirvāṇa.
If one understands that the characteristics of mind are empty, one abides in the domain of the Buddha’s conduct, does not discriminate an entering of the city, and has no conception of Nirvāṇa.
If a person can understand in this way, he is able to see the Buddhas and also to realize the emptiness of intrinsic nature, ultimately without arising and without cessation.
The World-Honored One, throughout immeasurable kalpas, cultivated various austere practices in order to realize the emptiness of intrinsic nature; this is something that foolish people cannot comprehend.
When the World-Honored One entered the city, hundreds of thousands of assemblies surrounded him, humans and non-humans alike, making offerings with pure minds.
Yet if, within a single instant, one contemplates the limit of the exhaustion of the eye and realizes that all characteristics are empty, the merit surpasses that of the former.
The former does not equal even one part in calculation of the latter.
Extending this up to the limit of the arising of the eye, the limit and the transformation, up to the cessation.
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.
At that time, when the World-Honored One was about to enter the city, he pressed his foot upon the ground, and the great earth universally trembled.
All the mountains inclined toward the Buddha. Humans and devas, in their search for the Dharma, all came forward with reverence.
At that time, when the World-Honored One was about to enter the city, kings of devas, kings among humans,
the hosts of asuras, and many yakṣas each departed from their own cities and came to the place where the Buddha was, joyfully making offerings.
At that time, when the World-Honored One was about to enter the city, there were also immeasurable birds of various kinds, such as parrots, peacocks, and kalaviṅkas.
Seeing the Tathāgata’s supreme virtues, they delightedly played in the sky and all emitted various subtle and wondrous sounds.
At that time, when the World-Honored One was about to enter the city, by virtue of the Buddha’s majestic power and the force of his merits,
among immeasurable hundreds of thousands of beings, the blind were able to see, the deaf were able to hear, those whose bodies were incomplete became complete, and those who were without ease attained ease.
At that time, when the World-Honored One was about to enter the city, in the sky there arose a voice proclaiming:
“If one discriminates the Tathāgata by means of characteristics, such a person is not called one who makes offerings to the Buddha, nor can he know the nature of the limit of the exhaustion of the eye.
If one departs from all characteristics and cultivates the roots of various merits, then one can know the nature of the limit of the exhaustion of the eye.
Because one can know the limit of the exhaustion of the eye, one can then know the merits of all Buddhas.
For the limit of the exhaustion of the eye, one does not cling; for the limit of the arising of the eye, one does not rely;
for the peace of the eye, one does not give rise to conceptual thought. Such a person has seen the Tathāgata.
For the limit of the arising of the eye, one makes no discrimination; for the limit of the eye, one gives rise to no mental fabrication;
for the destruction of the eye, one does not designate or manifest it. Such a person has seen the Tathāgata.
For the non-existence of the eye, one has no defilement; for the unborn of the eye, one does not appropriate;
for the cessation of the eye, one does not cling. Such a person has seen the Tathāgata.
Because one knows the exhaustion of the eye, one is able to cultivate the faculties; because one knows the limit of the eye, one attains certainty regarding the faculties;
because one knows the arising of the eye, one attains mastery regarding the faculties. Such a person has seen the Tathāgata.
Knowing the non-existence of the eye, one is able to fully understand form; knowing the destruction of the eye, one is able to contemplate dharmas;
knowing the unborn of the eye, one is able to cultivate the path. Such a person has seen the Tathāgata.
Knowing in accordance with reality the limit of the exhaustion of the eye, one is then able to know the distinctions of karma.
Because one can know the distinctions of karma, such a person has seen the Tathāgata.
Knowing in accordance with reality the limit of the arising of the eye, one is then able to know the distinctions of suffering.
Because one can know the distinctions of suffering, such a person has seen the Tathāgata.
Knowing in accordance with reality the destruction of the eye, one is then able to know the destruction of suffering.
Because one can know the destruction of suffering, such a person has seen the Tathāgata.
Knowing in accordance with reality the non-existence of the eye, one is then able to know separation from all characteristics.
Because one can know separation from all characteristics, such a person has seen the Tathāgata.
Knowing in accordance with reality the unborn of the eye, one is then able to know separation from habitual tendencies.
Because one can know separation from habitual tendencies, such a person has seen the Tathāgata.
Moreover, knowing in accordance with reality the impermanent nature of the eye, one is then able to know freedom from obstructions.
Because one can know freedom from obstructions, such a person has seen the Tathāgata.
Moreover, knowing in accordance with reality that the eye is without words, one is then able to know the power of the Buddha’s wisdom.
Because one can know the power of the Buddha’s wisdom, such a person has seen the Tathāgata.
Moreover, knowing in accordance with reality that the eye has no intrinsic nature of coming or going, one is then able to know separation from all desires.
Because one can know separation from all desires, such a person has seen the Tathāgata.
Moreover, knowing in accordance with reality the cultivation of meditative concentration, one is then able to know separation from afflictions.
Because one can know separation from afflictions, such a person has seen the Tathāgata.
That person is also able to accomplish knowledge of the past limit of the eye, knowledge of the non-abiding of the eye, knowledge of the unborn nature of the eye, knowledge of the Buddha’s supernormal powers,
knowledge of the inferiority of the eye, knowledge of the excellence of the eye, knowledge concerning inferior wisdom, knowledge concerning pure wisdom,
knowledge of pure precepts, knowledge of bodily discipline, knowledge of purity of sound, knowledge of verbal discipline, knowledge of purity of mind, knowledge of different places of abiding,
knowledge of the various mental dharmas, knowledge of the faults of the mind, knowledge of the purity of karma, knowledge of mental discipline, knowledge of the faults of wisdom, knowledge of purity of sound,
knowledge of the distinctions among the aggregates, knowledge of the causes and conditions of the aggregates, knowledge of complete understanding of the eye,
knowledge of the arising of suffering, knowledge of undefiled precepts, knowledge of the causes and conditions of precepts,
knowledge of the causes and conditions of suffering, knowledge of the exhaustion of the causes of suffering, knowledge of all conditioned dharmas, and knowledge of exhaustion and non-exhaustion.
Moreover, he knows in accordance with reality the knowledge of the functioning within the twelve links of dependent origination, and the knowledge of non-functioning;
the knowledge of that which has characteristics and that which is without characteristics, the conditioned and the unconditioned, and the knowledge of establishing and embracing both one’s own mind and the minds of others.
Moreover, he knows in accordance with reality the limit of the arising and the exhaustion of the eye, the limit and the peace, up to the transformations of the eye;
all are without existence and without arising, their fundamental nature being quiescent extinction, thereby enabling all beings to obtain pure wisdom, powerful wisdom, and diligent wisdom.
Moreover, he knows in accordance with reality the knowledge of the gate of one and difference, and the knowledge of the inclinations of all beings.
Moreover, he knows in accordance with reality the excellent inclinations of all beings, the knowledge of purifying their minds, the knowledge of the maturation of karma,
the knowledge of the realms of the faculties, the knowledge of the transformations of the mind, the knowledge of liberation through wisdom, the knowledge of complete liberation, and the knowledge of supreme eloquence.
Moreover, he knows in accordance with reality the knowledge by which wicked beings are led to long for the Dharma when they do not delight in it.
Moreover, he knows in accordance with reality the knowledge of practicing according to the proper time without indolence in regard to the various principles.
Moreover, he knows in accordance with reality the knowledge of the power of supernormal abilities, analyzing all dharmas without obstruction.
Moreover, he knows in accordance with reality the knowledge of comprehending vast meanings in accordance with verbal teachings.
Moreover, he knows in accordance with reality the knowledge of dwelling together with good companions, and of moderation in clothing and food.
Moreover, he knows in accordance with reality the knowledge of diligently cultivating the Dhāraṇī Dharma of non-action.
Moreover, he knows in accordance with reality that body and mind are without fault, free from increase and decrease, and he seeks unsurpassed wisdom.
Moreover, he knows in accordance with reality the power of supernormal abilities, manifesting transformation bodies in the sky, accomplishing immeasurable hundreds of thousands of beings and causing them all to rejoice and arouse pure faith.
He possesses knowledge of delighting in reverence toward all Tathāgatas, knowledge of delighting in cultivating the Dharma free from desire,
knowledge of delighting in making offerings to the noble assembly, knowledge of delighting in dedicating toward great Bodhi, knowledge of delighting in expounding Dhāraṇī,
knowledge of skillfully observing all inclinations, knowledge of thoroughly understanding the concentration of the noble ones, knowledge of inducing certainty in all forms of mindful protection,
knowledge of skillfully entering boundless mind, knowledge of expounding boundless verses, knowledge of awakening to the fetters of desire, knowledge of not falling into inferior destinies,
knowledge of abandoning evil spiritual companions, knowledge of drawing near to good spiritual companions, knowledge of resolving questions and answers, knowledge of understanding what is abide and what is not abide,
knowledge of understanding what is ground and what is not ground, knowledge of discriminating among the superior, the middling, and the inferior, knowledge of the conditioned, knowledge of the unconditioned,
knowledge of possible, knowledge of not possible, knowledge of appropriation, knowledge of non-appropriation, knowledge of cultivation, knowledge of non-cultivation,
knowledge of the eye and the non-eye, knowledge of the shared characteristics of the eye, knowledge of the distinctions of the eye, and knowledge of the intrinsic nature of the eye.
The same applies to the ear, the nose, the tongue, and the body, up to words and names, twenty-five dharmas in total.
If someone contemplates that the eye, in its nature of causes and conditions, is truly empty and quiescent, ultimately without a self,
that person is then able to accomplish the samādhi of such a true and ascertained mind.
If someone contemplates the dependent arising of the eye and thoroughly understands the characteristic of impermanence of the eye,
that person is then able, in accordance with reality, to know that the eye and its causes and conditions are ultimately nonexistent.
The same applies to the ear, the nose, the tongue, and the body, up to words and names, twenty-five dharmas in total.”
At that time, as the World-Honored One was about to enter the city, he pressed his foot upon the ground and manifested rare and extraordinary events.
I now briefly speak of a small portion of these merits, universally causing those among beings who hear them to rejoice:
The Teacher of devas and humans emitted from a single pore immeasurable hundreds of thousands of rays of light.
Each ray of light universally filled immeasurable Buddha-lands and performed Buddha-activities for the sake of beings.
If there are those who in the past made offerings to the Buddhas, who throughout long nights cultivated practice, practiced giving and upheld precepts,
such persons are able to hear these manifestations of supernormal transformation and rejoice with delight.
If they are able to understand that the supernormal transformations of the Buddhas are not within the domain practiced by the Śrāvakas,
such persons, upon hearing these transformations, will give rise to faith and understanding, and will arouse a sense of rarity.
The Teacher of devas and humans, by inconceivable power, manifests these various kinds of supernormal transformations,
enabling immeasurable hundreds of thousands of beings to draw near and make offerings in the presence of the Tathāgatas.
The Teacher of devas and humans, by inconceivable power, expounds immeasurable hundreds of thousands of sūtras,
causing all beings who hear the Dharma he teaches to accept it with faith and to give rise to joy in their minds.
At that time, as the World-Honored One was about to enter the city, by the power of supernormal abilities, in the sky he proclaimed thus:
“To know the limit of the exhaustion of the eye, up to cessation:
one should know the basis of the eye’s nature has neither coming nor going, and is ultimately empty and quiescent.
The same applies to the ear, the nose, the tongue, and the body, up to words and names, twenty-five dharmas in total.”
At that time, as the World-Honored One was about to enter the city, in the sky there arose subtle and wondrous sounds,
praising and extolling the various names of the Tathāgata, causing the assembly to give rise to minds of faith and understanding:
“At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues the Armies of Māra.’ If anyone is able to hear this name, that person will be able to subdue all heterodox assemblies.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Desire.’ If anyone is able to hear this name, that person will be able to subdue all desires.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Hatred.’ If anyone is able to hear this name, that person will be able to subdue all hatred.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Ignorance.’ If anyone is able to hear this name, that person will be able to subdue all ignorance.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Arrogance.’ If anyone is able to hear this name, that person will be able to subdue all arrogance.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Anger.’ If anyone is able to hear this name, that person will be able to subdue all anger.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Jealousy.’ If anyone is able to hear this name, that person will be able to subdue all jealousy.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Falsehood.’ If anyone is able to hear this name, that person will be able to subdue all falsehood.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Various Views.’ If anyone is able to hear this name, that person will be able to subdue all various views.
At present in the world there is a Lion among humans, named ‘Dharma King Who Subdues Discursive Proliferation.’ If anyone is able to hear this name, that person will be able to subdue all discursive proliferations.
At present in the world there is a Lion among humans, named ‘Dharma King of the Purity of the True Dharma.’ If anyone is able to hear this name, that person will be able to understand the pure Dharma.
At present in the world there is a Lion among humans, named ‘Dharma King Who Penetrates All Karma.’ If anyone is able to hear this name, that person will be able to understand all karma.
At present in the world there is a Lion among humans, named ‘Dharma King Endowed with Supernormal Powers.’ If anyone is able to hear this name, that person will be able to accomplish majestic and virtuous supernormal powers.
At present in the world there is a Lion among humans, named ‘Dharma King Endowed with All Perfections.’ If anyone is able to hear this name, that person will be able to accomplish the six Pāramitās.
At present in the world there is a Lion among humans, named ‘Dharma King Who Comprehends All Conducts.’ If anyone is able to hear this name, that person will be able to comprehend all conducts.
At present in the world there is a Lion among humans, named ‘Universal Holder of Pure Light of Birth.’ If anyone is able to hear this name, that person will be able to accomplish supreme rebirth.
At present in the world there is a Lion among humans, named ‘Universal Holder of Pure Light of Form.’ If anyone is able to hear this name, that person will be able to accomplish supreme and wondrous form.
At present in the world there is a Lion among humans, named ‘Universal Holder of Pure Light of Body.’ If anyone is able to hear this name, that person will be able to accomplish a supreme physical body.
At present in the world there is a Lion among humans, named ‘Universal Holder of Pure Light of Nature.’ If anyone is able to hear this name, that person will be able to accomplish a supreme lineage.
At present in the world there is a Lion among humans, named ‘Universal Holder of Radiant Renown.’ If anyone is able to hear this name, that person will be able to accomplish vast renown.
At present in the world there is a Lion among humans, named ‘Universal Holder of Giving, Precepts, Forbearance, Vigour, Meditation, and Wisdom.’ If anyone is able to hear this name, that person will be able to accomplish the Dhāraṇī gate of giving, up to wisdom.
At present in the world there is a Lion among humans, named ‘Dharma King Who Accomplishes Emptiness.’ If anyone is able to uphold this name, that person will be able to expound the meaning of the emptiness of all dharmas.
At present in the world there is a Lion among humans, named ‘Dharma King Who Accomplishes Non-self.’ If anyone is able to uphold this name, that person will be able to expound the meaning of non-arising and non-ceasing.
At present in the world there is a Lion among humans, named ‘Dharma King of Universal Holder of Purity of the Eye.’ If anyone is able to uphold this name, that person will be able to expound the principle of the limit of the exhaustion of the eye.
The same applies to the ear, the nose, the tongue, and the body, up to words and names, the twenty-five dharmas in total, as well as the flowers, garlands, incense, lamps, parasols and clothes.”
Dharma Torch 