Translated in the Great Tang Dynasty by the Tripiṭaka Master Xuan Zang by Imperial Command
Thus have I heard.
At one time, the Bhagavān spent the rainy retreat in the country of Śrāvastī. After three months, on the day of self-reflection, having finished sewing robes, he set out with one thousand two hundred fifty great bhikṣus, traveling to teach across various lands. The Bhagavān had attained vast and subtle fame and had appeared in the world, praised and revered by both heavenly beings and humans. He was known as Tathāgata, the Worthy of Offerings, the Perfectly Awakened One, the Perfect Clarity and Conduct one, the Well Gone, the Knower of the World, the Unsurpassed Leader, the Teacher of Devas and Human Beings, the Buddha, the Bhagavān. He abided in the realm of self-realization, fully endowed with supernormal powers, his virtue and majesty surpassing that of all deities, humans, Māras, Brahmās, and asuras. He constantly explained the subtle meanings of the Dharma for sentient beings, revealing teachings that were good in the beginning, good in the middle, and good in the end, with skillful expression, pure, complete, and undefiled conduct of the Brahma path. At that time, disciples of the four assemblies, kings and ministers, various external sects, śramaṇas and brāhmaṇas, as well as elders, heavenly beings, nāgas, yakṣas, humans and non-humans, all made offerings to Tathāgata with countless exquisite clothes, food, bedding, medicine, and many other offering items.
At that time, the World-Honored One, surrounded by a great assembly, received offerings, respect, veneration, and praise, and gradually traveled to the country of Magadha, arriving at the great city of Rājagṛha, where he stayed on Vulture Peak Mountain. At that time, there was a great elder in Rājagṛha named Virtuous Protector . He had previously drawn near to past Buddhas, and through many past lives had accumulated good roots. His blessings were deep, he was born into a great lineage, and was extremely wealthy, possessing all kinds of wealth and treasures. This elder heard that a great śramaṇa from the royal palace of the Śākya clan had left home, attained unsurpassed complete and perfect enlightenment, and was now traveling through the land with many disciples. This Buddha, the World-Honored One, had appeared in the world with such vast fame, possessing the ten epithets, perfected in wisdom and realization, and expounding subtle meanings of the Dharma, even to the complete, pure, and undefiled Brahma conduct. Thus, the elder Worthy Protector thought, “I should now go to Vulture Peak Mountain to pay respects to Tathāgata. If I see him, I will certainly gain great benefit.” Having thought this, he left the city of Rājagṛha together with five hundred elders and went to the place where the Buddha was.
At that time, in the early morning, the World-Honored One put on his saṃghāṭi robe, took his robe and alms bowl in hand, and was surrounded by the bhikṣu saṅgha. In the presence of the assembly, he was dignified in bearing and calm in movement, walking with right wisdoms. His eyes glanced with awareness, and every motion—whether bending or stretching—was proper and excellent. To guide sentient beings, he manifested the act of going for alms. On the road toward entering the city, the elder Virtuous Protector and the five hundred elders saw the Tathāgata from afar. His presence was extraordinary and beloved by the multitude. He had the thirty-two marks of a great man, with a golden-colored body, his faculties quiet and stable, his mind calm and serene, having realized the supreme and most excellent taming and tranquility. He guarded his senses like a great elephant-dragon, pure and undefiled like clear spring water. His feet stepped upon a hundred thousand million-petaled red lotus flowers made of the seven treasures. He was venerated by countless heavenly beings and yakṣas. Heavenly flowers rained down on Tathāgata, the colors flowing like streams, covering the ground. These elders, seeing the World-Honored One approaching from a distance with a body adorned with countless hundreds of thousands of meritorious qualities, were deeply moved and had never seen anything like it before. With pure hearts, they came before Tathāgata, bowed to his feet, and then stood respectfully to one side.
At that time, Virtuous Protector and the five hundred elders said to the Buddha, “World-Honored One! This is truly unprecedented! The divine power of the Tathāgata surpasses that of heavenly beings, deities, auspicious ones, Māras, and Brahmās. Tathāgata’s majestic virtue is complete, and his great fame shines brilliantly. His perfect, radiant, and marvelous appearance outshines all others. The World-Honored One’s physical form is like a great golden mountain, dignified and magnificent, beyond compare. The World-Honored One has accomplished the most rare Dharma in all the world. We wish to ask the World-Honored One: What kind of circumstances did you witness that made you decide to abandon the worldly householder life and awaken to unsurpassed Bodhi?”
Then, Elder Virtuous Protector spoke the following verse in the Buddha’s presence:
“I once heard of the Supreme Honored One’s auspicious, wondrous form and noble name,
And now I see your majestic brilliance in person—far beyond what was told. Like a statue of pure gold, you possess all virtues.
Tathāgata’s form is like a mountain of gold—tall, vast, pure, and sublime. One can never tire of gazing at it.
Among the assembly of bhikṣus, dignified and radiant with virtue, You shine like the full moon among the stars.
The World-Honored One’s invisible apex is lofty and radiant, Surpassing the king of mountains.
The crown gradually narrows upward in a perfect circle, Like the jeweled canopy of a celestial deity.
The hair on your head is fine, soft, and rightward-twisting, Like the deep blue jewels of Śakra, clean and smooth,
More splendid than a peacock’s neck. Now that I behold you, I cannot look away.
Your face is noble and dignified, Your forehead wide and even,
Your eyebrows bright like rainbows. Between your brows, the white curl is pure and flawless, Gleaming like a king of stars.
Your eyes are exquisitely shaped, Bringing joy to all who see them — Observers all feel delight.
Now I fix my gaze upon you, not moving my eyes for even a moment.I bow to you, the one who sees purely, the refuge of the world.
Your nose is high and straight, gradually widening downward, Like it were cast in gold.
Your lips are coral-colored, pure and flawless, Like the jambu fruit or maṇi jewel.
Your teeth are white and glossy, Like the beak of a white crane, like cow’s milk, like the roots of a lotus.
They are firm, aligned, and perfectly arranged, Utterly pure — A sign of samatha cultivated to perfection.
The roots of your teeth are deeply set, your gums neat above and below.
Your teeth shine whiter than any other, Like a leader among a flock of wild geese.
The Well-Gone One’s tongue is soft and wide, Able to cover the whole face, Thin and pure like a lotus flower.
Its color is like red copper, red maṇi jewels, Or the newly risen sun shining brightly.
The World-Honored One’s ears are extremely elegant, Even those in Brahma heavens or human realms cannot compare.
A sage of the Gautama clan, With a lion-like jaw, fearless and majestic.
I observe the Well-Gone One’s throat, Which receives the sweet nectar of the world,
Clean, flawless, and full of great divine power, inconceivable.
The horizontal lines on your neck are long and straight, without disorder,
You are the supreme among humans, The Deva among Devas, Always enjoying the finest tastes of all.
Your shoulders are perfectly rounded, Chest broad and full, radiating brilliant light—
The noble marks of one revered among men, Unheard of in the world, Like the sun rising over a mountaintop, illuminating all.
Your hands, feet, shoulders, and the back of your neck — In these seven places, the skin is smooth and perfectly round.
Your arms are long and cylindrical, like the trunks of an elephant king. Your hands can reach your knees while standing.
Your upper body is wide and thick like a beast king, Broad and round like the Nikuṭa tree.
Your physique is firm like Nārāyaṇa, Possessing immense strength and endurance.
On your spotless body, every hair curls to the right. One fine hair grows from each pore,
Not touched by dust or smoke — Like a lotus untouched by mud, soft and subtle.
I have heard of the secret characteristics of the thirty-two marks — The male organ is retracted into the body, like the king of celestial horses.
Your thighs and calves are round, tapering gracefully, Like the king of divine deer.
Your feet are thick and raised, The heels broad, And your hands and feet have webbing like the king of geese.
Your twenty fingers and toes are long and slender, Your nails reddish-copper in color, Like lotus petals.
The soles of your feet show the thousand-spoked golden wheel mark — Radiant, pure, subtle, and magnificently adorned.
When Tathāgata walks in the world, His ankles never strike each other,
His feet rise about four fingers above the ground, Walking through the air. Wherever he steps, jeweled red lotus flowers appear beneath his feet.
You walk peacefully with the gait of an elephant king, Your movements—forward or backward—are upright and solemn, Like the ruler of the heavens.
The majesty of the Great Sage knows no fear, Surpassing even the lion king among the assembly.
Your splendid form eclipses Vaiśravaṇa, Your radiance surpasses hundreds of thousands of suns.
Brahmā, worldly people, heavenly beings — None can equal the Buddha, let alone surpass him.
When Tathāgata walks or abides, He speaks Dharma to guide sentient beings. Heavenly beings, deities, nāgas, and spirits all come to pay reverence—
Scattering heavenly flowers, playing celestial music, Filling the sky.
Now that I witness such inconceivable auspicious signs, My heart is full of wonder and longing.
What kind of supreme merit led you to renounce household life And walk the path of unsurpassed awakening?”
At that time, the World-Honored One said to Elder Virtuous Protector, “Elder, you should know that I observed all sentient beings in the world being afflicted by ten kinds of suffering. What are these ten? First, they are afflicted by the suffering of birth. Second, they are afflicted by the suffering of aging. Third, they are afflicted by the suffering of illness. Fourth, they are afflicted by the suffering of death. Fifth, they are afflicted by the suffering of sorrow. Sixth, they are afflicted by the suffering of hatred. Seventh, they are afflicted by the suffering of painful feelings. Eighth, they are afflicted by the suffering of distressing emotions. Ninth, they are afflicted by the suffering of grief. Tenth, they are afflicted by the great suffering of the cycle of birth and death. Elder, I saw that sentient beings are pressured by these ten kinds of suffering. In order to attain unsurpassed complete and perfect enlightenment and to escape these afflictions, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“I saw that ordinary people in the world Are like prisoners locked in the prison of cyclic existence,
Long bound by the torment of birth, aging, illness, and so on,
Entangled in sorrow, hatred, and the pain of death.
To end this prison-like fear, and guide beings toward the path of liberation, I thus left the household life.”
“Furthermore, Elders, I observed all sentient beings in the world being entangled in ten kinds of afflictive harm—mutual hatred and jealousy. What are these ten? First, one feels afflicted because someone harmed ‘me’ in the past. Second, one feels afflicted because someone is harming ‘me’ now. Third, one feels afflicted because someone will harm ‘me’ in the future. Fourth, one feels afflicted because someone harmed someone ‘I’ love in the past. Fifth, one feels afflicted because someone is harming someone ‘I’ love now. Sixth, one feels afflicted because someone will harm someone ‘I’ love in the future. Seventh, one feels afflicted because someone helped someone ‘I’ dislike in the past. Eighth, one feels afflicted because someone is helping someone ‘I’ dislike now. Ninth, one feels afflicted because someone will help someone ‘I’ dislike in the future. Tenth, one feels afflicted because of various faults that result in harmful actions. Elder, I saw that sentient beings are entangled in these ten kinds of afflictive harm. In order to attain unsurpassed complete and perfect enlightenment and to escape these entanglements, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“The hatred and jealousy among sentient beings arise from ten kinds of afflictive harm:
Harm directed at me or those I love, In the past, present, or future—
Or benefit shown to those I dislike.
All give rise to resentment and hatred, affliction flowing through the three times.
The tenth is the many faults that lead to harmful acts, Causing the suffering of hatred and resentment to grow.
Seeing these dangers clearly, I felt deep disillusionment, and thus left the household life.”
“Furthermore, Elders, I observed that all sentient beings in the world are trapped in the dense forest of ten kinds of wrong views, unable to free themselves due to their differing beliefs. What are these ten?
First, the dense forest of the view of self;
Second, the dense forest of the view of sentient beings;
Third, the dense forest of the view of lifespan;
Fourth, the dense forest of the view of person;
Fifth, the dense forest of the view of annihilation;
Sixth, the dense forest of the view of eternalism;
Seventh, the dense forest of the view of no action;
Eighth, the dense forest of the view that things arise without causes;
Ninth, the dense forest of the view of unequal causes;
Tenth, the dense forest of false views.
Elder, I saw that sentient beings are trapped in these ten dense forests of wrong views and cannot find liberation. In order to attain unsurpassed complete and perfect enlightenment, and to forever eliminate these wrong views, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“All foolish ordinary people are trapped in dense forests of wrong views:
The view of self, the view of sentient beings, The view of lifespan,
annihilation, and eternalism, The denial of action, and more.
To establish right view, I thus left the household life.”
“Moreover, Elders, I observed that sentient beings, throughout countless kalpas, have created hundreds of thousands of nayutas of koṭis of faults, and are constantly pierced by ten kinds of great poisoned arrows. What are these ten?
First, the poisoned arrow of craving and love;
Second, the poisoned arrow of ignorance;
Third, the poisoned arrow of desire;
Fourth, the poisoned arrow of greed;
Fifth, the poisoned arrow of faults;
Sixth, the poisoned arrow of delusion;
Seventh, the poisoned arrow of arrogance;
Eighth, the poisoned arrow of views;
Ninth, the poisoned arrow of existence;
Tenth, the poisoned arrow of nonexistence.
Elder, I saw that sentient beings have been pierced by these ten kinds of poisoned arrows. In order to attain unsurpassed complete and perfect enlightenment and to forever remove these arrows, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“The poisoned arrow of love harms sentient beings more than koṭis of great kalpas of worldly existence.
Covered by ignorance, they go from darkness into deeper darkness.
The arrow of desire strikes the five aggregates; The arrow of greed grasps and clings.
The arrow of faults causes dullness and distraction. The arrow of delusion is like a garment they wear.
Arrogance is called the arrow of pride. Quarrels arise from the arrow of views.
Clinging to ‘existence’ or ‘nonexistence’ Leads them into the arrows of ‘existence’ and ‘nonexistence.’
Foolish ordinary beings speak like sharp blades,
Constantly arguing—‘this is real, that is not real.’
To pull out these poisoned arrows, the Tathāgata appears in the world,
To save those struck by the arrows. That is why I renounced the household life and accoplished the Holy Path.”
“Furthermore, Elders, I observed that all sentient beings in the world are bound by ten forms of craving, which serve as their foundational attachments. What are these ten?
Because of craving, they pursue; because of pursuit, they acquire; because of acquiring, they generate a sense of possession, a notion of ‘mine’; because of this ‘mine,’ they develop firm attachment; from attachment arises greed; from greed comes deep clinging; from clinging arises stinginess; from stinginess, they hoard wealth; because of hoarding, they guard it without letting go; from guarding, they take up weapons, engage in conflict, speak slanderously, and bring about all kinds of suffering. Moreover, this leads to divisive speech and encourages various evil and unwholesome actions.
Elder, I saw that sentient beings are bound by these ten root causes of craving. In order to attain unsurpassed complete and perfect enlightenment and to cut off all dependence and attachment at their root, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Sentient beings are devoured by craving, Chasing after all kinds of desires.
After gaining benefits, they cling to the notion of ‘mine,’ Which gives rise to stubborn attachment—
Thinking, ‘I must act, I must obtain.’ Thus, greed increases endlessly.
From attachment comes stinginess,
And stinginess stains the world. The habit of hoarding becomes firm.
Because of hoarding, they strive to guard what they have, And guarding becomes widespread.
Foolish people, to guard their possessions, Harm each other with weapons and sticks,
Creating countless evil deeds and generating endless suffering.
Seeing these causes and conditions clearly, All suffering ceases to arise.
Awakening without foundation and without attachment — This is the highest of all awakenings.”
“Furthermore, Elders, I observed that all sentient beings fall into wrong concentration due to ten kinds of error. What are these ten?
First, wrong view;
Second, wrong intention;
Third, wrong speech;
Fourth, wrong action;
Fifth, wrong livelihood;
Sixth, wrong effort;
Seventh, wrong mindfulness;
Eighth, wrong concentration;
Ninth, wrong liberation;
Tenth, wrong knowledge and understanding of liberation.
Elder, I saw that sentient beings fall into wrong concentration because of these ten errors. In order to attain unsurpassed complete and perfect enlightenment and to escape these errors, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Sentient beings who hold wrong views, Dwell in the realm of wrong thinking.
They speak wrongly, act wrongly,
Live by wrong livelihood, Make wrong efforts, maintain wrong mindfulness, Cultivate wrong concentration,
Achieve wrong liberation, and move toward wrong knowledge and understanding.
These wrong natures gather and solidify,Becoming the support of the foolish.
To guide these deluded beings back to the right path, I set out on the Unsurpassed Path.”
“Furthermore, Elders, I observed that all sentient beings in the world, due to ten kinds of unwholesome karmic actions, abide on the path of wrongdoing and frequently fall into unfortunate destinies. What are these ten?
First, taking life; Second, stealing; Third, sexual misconduct; Fourth, false speech; Fifth, divisive speech; Sixth, harsh speech; Seventh, frivolous speech; Eighth, craving; Ninth, anger; Tenth, wrong views.
Elder, I saw that sentient beings, because of these ten unwholesome actions, walk the path of wrongdoing and often fall into bad realms. In order to attain unsurpassed complete and perfect enlightenment and to transcend all evil paths, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Sentient beings who commit killing, stealing,
and sexual misconduct Will surely fall into hell.
Harsh words, divisive words, false words, and frivolous speech—
All oppose calmness and bind the foolish ordinary people.
Those who crave others’ wealth, Who constantly harbor anger,
And give rise to various wrong views, Are destined to fall into lower realms.
The three unwholesome bodily actions, The four unwholesome verbal actions,
The three unwholesome mental actions — These ten unwholesome deeds define an evil doer.
These ten karmic evils Lead sentient beings toward lower realms.
I now appear in the world To rescue them and help them leave these evil paths.”
“Furthermore, Elders, I observed that all sentient beings in the world are deeply stained by ten kinds of defilements, and thus sink into afflictive filth. What are these ten?
First, stained by the defilement of stinginess;
Second, stained by the defilement of corrupt precepts;
Third, stained by the defilement of anger;
Fourth, stained by the defilement of laziness;
Fifth, stained by the defilement of distraction;
Sixth, stained by the defilement of wrong wisdom;
Seventh, stained by the defilement of not following noble teachings;
Eighth, stained by the defilement of wrong doubt;
Ninth, stained by the defilement of not having faith or understanding;
Tenth, stained by the defilement of disrespect.
Elder, I saw that sentient beings are polluted by these ten defilements. In order to attain unsurpassed complete and perfect enlightenment and awaken to the supreme undefiled Dharma gate, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Most beings in the world Are oppressed by ten kinds of defilements—
Clinging to afflictions caused by conditioned things, Never giving rise to a mind of renunciation.
Stained by the defilement of stinginess,
Foolish ordinary beings violate precepts, Unable to dwell in calmness, Not cultivating concentration.
Covered by the defilement of anger, They go against patience; Due to laziness, they abandon true effort,
And their minds cannot remain focused.
Those with wrong understanding or dullness Do not follow the teachings of parents and teachers.
Bound by the net of doubt and wrong views, These beings do not seek the awakening that illuminates the world.
Instead, they slander the most profound, Subtle Dharma taught by the Buddha,
Wrapped in the cloak of ignorance and affliction, They belittle the virtues of the noble ones.
Seeing these defilements clearly, Who would still wish to sink into conditioned things?
One should diligently cultivate and realize the undefiled, Nirvāṇa state—free from all stains.”
“Furthermore, Elders, I observed that all sentient beings in the world are bound by ten kinds of entanglements. What are these ten?
First, entangled in the net of stinginess and jealousy;
Second, covered by the membrane of ignorance;
Third, confused by afflictions and fallen into the deep pit of delusion;
Fourth, submerged in the rushing torrent of craving and desire;
Fifth, pierced by the poisoned arrows of wrong views at the point of death;
Sixth, scorched by the thick smoke of hatred;
Seventh, burned by the blazing fire of greed;
Eighth, intoxicated by the poison of faults;
Ninth, obstructed by the poisonous thorns of hindrances and defilements;
Tenth, lost and exhausted in the desolate wilderness of birth and death, starving and weary.
Elder, I saw that sentient beings are bound by these ten entanglements. In order to attain unsurpassed complete and perfect enlightenment, and to awaken to the Dharma gate that is free from all bonds and ties, I gave up the household life of the Śākya clan with a pure and trusting heart and set out on the Unsurpassed Path.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Aging devours youth and strength, Destroys purity and beauty of form,
Weakens mindfulness, meditation, and wisdom, And in the end, life is swallowed by death.
Illness shatters the body’s power, Robs the heart of vigor and energy,
Breaks down the senses’ unity, Leaving one weak and helpless.
Death is like a rākṣa woman — fierce and dreadful,
Constantly chasing worldly beings, Draining the very essence of life.
I became weary of the world, Oppressed by aging, sickness, and death.
Seeking a path of purity and peace Beyond aging and death, I left the household life.
The world is burned by the three fires — Greed, hatred, and delusion.
Seeing that no one could extinguish them, I brought down the rain of Dharma nectar To quench the flames of the three poisons.
I saw beings lost from the right path, Like those born blind, ignorant, without sight.
To open their eyes and guide them, I left the household life.
Sentient beings are fed by the milk of doubt, Covered by the five aggregates.
To remove their regret and distress, I proclaim the true Dharma and thus left home.
Foolish people oppose one another, Always seeking chances to harm.
To harmonize hatred and bring benefit to the world, I left the household life.
Fools are arrogant toward parents and teachers, Showing no respect.
To break the mind of pride, I left the household life.
I observed that craving hinders the world, People harm one another for wealth.
To obtain the seven noble treasures And eliminate all poverty in Dharma, I left the household life.
Some harm others out of greed for wealth, Yet self-benefit is not true benefit.
I saw that I must abandon this very body To escape the prison of the three realms.
Beings within the three realms Do not know what truly benefits them.
To reveal true benefit to them, I left the household life.
I saw beings headed toward the hell realms, Their evil karma burning like fire.
They endure limitless suffering. To rescue them, I left the household life.
I saw animals killing and devouring one another, Helpless and without refuge.
To become their refuge, I gave rise to great compassion and left home.
I saw hungry ghosts suffering from severe hunger and thirst.
To attain unsurpassed Bodhi And offer them the nectar of immortality, I left the household life.
Human pursuits are full of suffering. Even heavenly beings suffer greatly at the end of their lives.
I saw that the three realms are all filled with suffering. To bring relief to beings, I left the household life.
I saw those indulging in sensual pleasures Had no sense of shame,
Pressuring and harming elders and kin, Their lewdness worse than pigs or dogs.
I also saw foolish ordinary people Bewitched and devoured by lust for women,
Carelessly committing evil deeds. I left home to abandon all of this.
I observed beings of a degenerate age Disturbed by evil ways and controlled by Māra.
To subdue such demonic obstructions, I walked the Unsurpassed Path.
Household life is the root of countless faults. Only by leaving home can one head toward Bodhi.
Thus, I renounced the royal throne, wealth, and power To reach the very end of cycle of life and death.”
At that time, the five hundred elders, after hearing the words spoken by the Buddha, felt an unprecedented joy. Only then did they truly understand that the Thus-Come One is the genuinely awakened one. In front of the Buddha, they unanimously recited the following verses:
“We are tormented by the oppression of aging and death, and we hope you will proclaim the wondrous Dharma to completely resolve these sufferings.
World-Honored One, you have purified all cycles of rebirth, are free from the bonds of existence, and have transcended all conditioned appearances.
May you uproot sentient beings’ attachment to existence, so that they are no longer trapped, and rescue those bound by household ties.
Mighty one in the world, you are free from defilement and have attained the ultimate liberation. Your mind is without dust or stain, pure and undefiled.
You are the supreme tamer within the Dharma. May you open the subtle and wondrous gate of the nectar-like Dharma.
You possess the most excellent form, the greatest among men who transcends all. In heaven and among humans, none can compare to you.
You are the peerless supreme one in the world. May you expound the wondrous Dharma and deliver all beings.
You have forever eradicated the three poisons of greed, hatred, and delusion, have expelled all faults, your wisdom-eye is pure, all obstructions have been removed.
You are far from all impurities and have shattered the net of ignorance. May the peerless supreme one proclaim the wondrous Dharma.
Sentient beings are surrounded by suffering, with no place to rely on, drowning in the great ocean of birth and death, with no one to save them.
May you give rise to vast compassion and swiftly rescue them, leading them to the safe and peaceful other shore.
In the river of existence, beings are trapped in the whirlpools of arrogance and ignorance, with the waves of conflict and illness surging violently.
Drifting and sinking with no one to aid them, may you generate compassion and rescue these beings who are drowning.
Your radiance surpasses a hundred billion suns shining upon golden mountains.
May you, with your supreme and subtle Brahma voice, proclaim the most sublime and unsurpassed Dharma.
The nature of all phenomena is originally pure, their essence is clear like a luminous jewel.
There is no actor nor receiver. Without hearing from the others, you have awakened through universal illumination.
Naturally endowed with the ten powers and the four kinds of fearlessness, you practice pure and wondrous conduct, possessing immeasurable merit,
boundless wisdom as free as the open sky. May the Great Dharma King proclaim the wondrous Dharma.”
At that time, the World-Honored One thought, “The virtuous roots of these five hundred elders have already matured. They are capable of receiving the Buddha’s teachings. I should now speak the appropriate Dharma for them, so that these elders will abandon worldly appearances right here, go forth in faith, sever all afflictions, and attain the wisdom of the end of outflows.” With this thought, the Buddha rose into the sky and sat in full lotus posture. When the elders witnessed this miraculous display, they praised it as never before and gave rise to even greater reverence and faith in Tathāgata.
At that time, the World-Honored they said to the elders, “All of you, listen carefully. In the world, there are ten kinds of suffering that oppress sentient beings. These are: suffering of birth; suffering of aging; suffering of illness; suffering of death; suffering of sorrow; suffering of hatred; suffering of painful feelings; suffering of distressing emotions; suffering of grief; great suffering of the cycle of birth and death. Do you now wish to be liberated from these ten oppressive sufferings continually torment sentient beings?
“Furthermore, elders! In the world, there are ten kinds of afflictive disturbances, namely: those who have dthey harmful things to me in the past, those who are doing harmful things to me now, those who will do harmful things to me in the future; those who have dthey harmful things in the past to people I love, those who are doing harmful things to people I love now, those who will do harmful things to people I love in the future; those who have dthey beneficial things in the past to people I dislike, those who are doing beneficial things to people I dislike now, those who will do beneficial things to people I dislike in the future; and finally, the arising of afflictive thoughts toward all adverse matters. Do you now wish to be liberated from these ten kinds of afflictive disturbances?
“Furthermore, elders! In the world, there are ten dense forests of false views, namely: the view of self, the view of sentient beings, the view of lifespan, the view of person, the view of annihilation, the view of eternalism, the view of no action, the view of no cause, the view of unequal causes, and false view. Do you now wish to be liberated from these ten evil view forests?”
“Furthermore, elders! In the world, there are ten great poisonous arrows that pierce sentient beings. These are: the poison of craving and love, the poison of ignorance, the poison of desire, the poison of greed, the poison of fault, the poison of delusion, the poison of arrogance, the poison of wrong views, the poison of existence, and the poison of nonexistence. Do you now wish to be liberated from these ten great poisonous arrows?
“Furthermore, elders! In the world, there are fundamental conditions established by attachment and craving. Namely: because of craving, they pursue; because of pursuit, they acquire; because of acquiring, the notion of ‘mine’ arises; because of ‘mine’, they develops firm attachment; because of firm attachment, greed arises; because of greed, deep clinging follows; because of clinging, stinginess arises; because of stinginess, hoarding occurs; because of hoarding, they guards and protects; due to guarding and protecting, they takes up weapons, engages in slander and dispute, speaks harsh words, thus giving rise to various sufferings and unwholesome dharmas. Do you now wish to be liberated from these ten dharmas rooted in craving?”
“Furthermore, elders! In the world, there are ten kinds of perverse tendencies. These are: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge and understanding of liberation. Do you now wish to be liberated from these ten perverse tendencies?
“Furthermore, elders! In the world, there are ten unwholesome courses of action, namely: killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, hatred, and wrong view. Do you now wish to be liberated from these ten unwholesome courses?
“Furthermore, elders! In the world, there are ten defiling and tainted dharmas. These are: the stain of stinginess, the stain of corrupt precepts, the stain of anger, the stain of laziness, the stain of distraction, the stain of wrong wisdom, the stain of disrespecting the noble teachings, the stain of doubt, the stain of lack of understanding and faith, and the stain of disrespect. Do you now wish to be liberated from these ten defiled dharmas?
“Furthermore, elders! In the world, there are ten great terrors within the cycle of birth and death. These are: being entangled in the net of miserliness and jealousy, being covered by the membrane of ignorance, falling into the deep pit of delusion, being swept away by the rushing torrent of craving and desire, being pierced by the arrow of wrong views, being scorched by the thick smoke of hatred, being burned by the blazing fire of greed, being confused by the poison of faults, being obstructed by the poisonous thorns of the defilements, and suffering in the wilderness of famine and endless wandering. Do you now wish to be liberated from these ten great terrors of cyclic existence?”
At that time, the five hundred elders, with one voice, said to the Buddha, “World-Honored One! We now wish to be liberated from the ten oppressive sufferings you have spoken of, including birth, aging, illness, death, sorrow, enmity, worry, pain, afflictive harm, and the cycle of birth and death, as well as all forms of oppression such as wandering in the wilderness of hunger — we wish to be free from them all.”
Then the World-Honored One said to the five hundred elders, “Listen carefully. I shall now proclaim the essential meaning of the True Dharma. Elders, the eye itself does not seek liberation. Why is this so? Because the eye has no capacity for volitional action, nor any power of dominion. The eye cannot think or discriminate. Therefore, elders, the eye is not the ‘self.’ You should understand it in this way. The same principle applies to the ear, the nose, the tongue, the body, and the mind. Mind itself also does not seek liberation. Why is this so? Because the mind has no capacity for volitional action, nor any power of dominion. The mind cannot think or discriminate. Therefore, elders, the mind is not the ‘self.’ You should understand it in this way.
“Furthermore, elders, visible forms do not seek liberation. Why is this so? Because visible forms have no capacity for volitional action, nor any power of dominion. Visible forms cannot think or discriminate. Therefore, elders, visible forms are not the ‘self.’ You should understand it in this way. The same principle applies to sounds, smells, tastes, tactile sensations, and mental objects. The mental objects do not seek liberation. Why is this so? Becausemental objects have no capacity for volitional action, nor any power of dominion. Mental objects cannot think or discriminate. Therefore, elders, mental objects are not the ‘self.’ You should understand it in this way.
“Furthermore, elders, the form aggregate does not seek liberation. Why is this so? Because the form aggregate has no capacity for volitional action, nor any power of dominion. The form aggregate cannot think or discriminate. Therefore, elders, the form aggregate is not the ‘self.’ You should understand it in this way. The same principle applies to the feeling aggregate, the perception aggregate, the formation aggregate, and the consciousness aggregate. The consciousness aggregate does not seek liberation. Why is this so? Because the consciousness aggregate has no capacity for volitional action, nor any power of dominion. The consciousness aggregate cannot think or discriminate. Therefore, elders, the consciousness aggregate is not the ‘self.’ You should understand it in this way.
“Furthermore, elders, the earth element does not seek liberation. Why is this so? Because the earth element has no capacity for volitional action, nor any power of dominion. The earth element cannot think or discriminate. Therefore, elders, the earth element is not the ‘self.’ You should understand it in this way. The same principle applies to the water element, fire element, wind element, space element, and consciousness element. Consciousness element does not seek liberation. Why is this so? Because the consciousness element has no capacity for volitional action, nor any power of dominion. The consciousness element cannot think or discriminate. Therefore, elders, the consciousness element is not the ‘self.’ You should understand it in this way.
“Furthermore, elders! All phenomena are not true; they arise from deluded discrimination, relying on various causes and conditions. They possess no autonomous power of their own and merely transform according to dependent conditions. When causes and conditions come together, various phenomena are provisionally designated with names; when causes and conditions do not come together, these designated phenomena do not arise. Elders, all dharmas are merely established by provisional names. There is fundamentally no true being who is born, grows old, dies, ceases, or arises. Only the state of complete cessation of cyclic existence, the realm of purity and quiescence, is worthy of taking refuge. You should understand it in this way.
“Therefore, elders! All phenomena are produced from false discriminations and depend on conditions to exist. They are inherently fragile and powerless, and transform with conditions. When causes and conditions converge, phenomena are provisionally established; when causes and conditions do not converge, such provisional designations do not exist. Elders, all dharmas are merely designated by names. There is no truly existing being who is born, ages, dies, ceases, or arises. Only the complete cessation of cyclic existence, the realm of purity and stillness, is worthy of taking refuge.
“Elders! If there is deluded discrimination, then there will be provisionally established incorrect conceptualizations; if there is no deluded discrimination, then there will be no such provisionally established incorrect conceptualizations. If there are incorrect conceptualizations, then ignorance is provisionally established; if there are no incorrect conceptualizations, then ignorance is not established. If ignorance is present, then fabrications are provisionally established; if ignorance is absent, then fabrications are not established. If fabrications are present, then consciousness is provisionally established; if fabrications are absent, then consciousness is not established. If provisional consciousness arises, then name-and-form is established; if consciousness does not arise, then name-and-form is not established. If name-and-form arises, then the six sense bases are established; if name-and-form does not arise, the six bases are not established. If the six sense bases arise, then contact is established; if the six bases do not arise, contact is not established. If contact arises, then feeling is established; if contact does not arise, feeling is not established. If there is feeling, then craving is provisionally established; if there is no feeling, then craving is not established. If craving is present, then grasping is provisionally established; if craving is absent, grasping is not established. If grasping is present, then becoming is provisionally established; if grasping is absent, becoming is not established. If becoming is present, then birth is provisionally established; if becoming is absent, birth is not established. If birth arises, then aging and death are provisionally established; if there is no birth, then there is no establishment of aging and death.
“Elders! What is aging? It refers to the dulling of the mind, graying and loss of hair, sagging and wrinkling of the skin, diminishing of lifespan, the decline of the faculties, and the fading of all bodily and mental functions—this is called aging. What is death? It is the end of life, the transition of rebirth, the cessation of vital functions, the disintegration of the five aggregates, the physical body being cast away onto the earth, and the relinquishing of this life form—this is called death. Aging and death together are called aging-and-death.
“Elders! If there is birth, then aging and death are provisionally established; if there is no birth, then aging and death are not established. What is birth? It is the descent into rebirth, the arising into existence, the movement toward becoming, the emergence of the five aggregates, the attainment of the six sense spheres, and the formation of a new life—this is called birth.
“Elders! If there is becoming, then birth is provisionally established; if there is no becoming, then birth is not established. What is becoming? It refers to existence in the desire realm, the form realm, and the formless realm, including meritorious, demeritorious, and immovable karma—this is called becoming.
“Elders! If there is grasping, then becoming is provisionally established; if there is no grasping, then becoming is not established. What is grasping? It refers to sensual grasping, view-based grasping, precept-and-vow grasping, and self-grasping—this is called grasping.
“Elders! If there is craving, then grasping is provisionally established; if there is no craving, then grasping is not established. What is craving? It refers to the greed and desire for forms, sounds, smells, tastes, tangibles, and mental objects—this is called craving. Elders! If there is feeling, then craving is provisionally established; if there is no feeling, then craving is not established.
“What is feeling? It refers to the sensations that arise from eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact—this is called feeling. Elders, if there is contact, then feeling is provisionally established; if there is no contact, then feeling is not established. What is contact? It refers to eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact—this is called contact.
“Elders, if there are the six sense bases, then contact is provisionally established; if there are no six bases, then contact is not established. What are the six sense bases? They are: the eye-base, ear-base, nose-base, tongue-base, body-base, and mind-base—this is the sixfold base.
“Elders, if there is name-and-form, then the six sense bases are provisionally established; if there is no name-and-form, then the six bases are not established. What is name-and-form? It refers to mental activities such as feeling, perception, volition, contact, and attention, as well as the physical phenomena composed of the four great elements and the material forms produced by them—this is called name-and-form.
“Elders, if there is consciousness, then name-and-form is provisionally established; if there is no consciousness, then name-and-form is not established. What is consciousness? It refers to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness—this is called consciousness.
“Elders, if there are formations, then consciousness is provisionally established; if there are no formations, then consciousness is not established. What are formations? They are the discriminative conceptualizations directed toward forms, toward sounds, toward smells, toward tastes, toward touchables, and toward mental objects—this is called formations.
“Elders, if there is ignorance, then formations are provisionally established; if there is no ignorance, then formations are not established. What is ignorance? It is the unknowing of the past, unknowing of the future, and unknowing of both past and future; unknowing internally, unknowing externally, and unknowing both internally and externally. It is unknowing of suffering, unknowing of its origin, unknowing of its cessation, unknowing of the path; unknowing of causes and conditions, unknowing of dependent origination. Regarding conditioned phenomena, it is the inability to discern black and white, with condition or without condition, with light and shadow or without light and shadow, with wrongdoing or without wrongdoing, what is to be approached and what is not to be approached. It is the absence of wisdom, the absence of right view, the inability to observe reality as it is, and the inability to penetrate and understand—these conditions are all called ignorance.
“Elders! If there is incorrect thinking, then ignorance is provisionally established; if there is no incorrect thinking, then ignorance is not established. What is incorrect thinking? It refers to arising questions such as: ‘What was I in the past? Where did I come from? To what category did I belong?’ or ‘What will I become in the future? Where will I go? To what category will I belong?’
“Furthermore, one gives rise to various doubts about the ‘self’, such as: “What is the self? Who am I? Do I exist or not? Am I false or real? What is my nature? Where did I come from? What category do I belong to? Where did I exist in the past? Do I exist here now?”—these are all incorrect thinking.
“Moreover, taking up one of the six wrong views, such as clinging to the view of self or the view of no-self, or holding the view that ‘the self is within me,’ or ‘the self is not within me.’ There are also those who generate such deluded views as: ‘Is the “self” and the world dependently arisen?’ ‘Are they eternal and unchanging?’ ‘Are they everlasting in nature?’—all these wrong views are called incorrect thinking.”
“Elders! If there is deluded discrimination, then incorrect thinking is provisionally established; if there is no deluded discrimination, then incorrect thinking is not established. What is deluded discrimination? It refers to attachment to conceptual identities such as ‘self’, ‘sentient being’, ‘life force’, ‘man’, ‘person’, ‘the one who is born’, ‘the one born from intention’, ‘māṇava’, ‘the do-er’, or ‘the receiver of karmic results’.
“Ordinary beings who have not heard the true Dharma, out of deluded imagination, generate discrimination of ‘self’, discrimination of ‘sentient being’, discrimination of ‘life force’, discrimination of ‘man’, discrimination of ‘person’, discrimination of ‘the one who is born’, discrimination of ‘the one born from intention’, discrimination of ‘the māṇava’, discrimination of ‘the do-er’, or discrimination of ‘the one who receives karmic consequences’. These are deluded discriminations.
“Elders! Thus, if there is deluded discrimination, then incorrect thinking is provisionally established; if there is no deluded discrimination, then incorrect thinking is not established. Elders! If there is incorrect thinking, then ignorance is provisionally established; if there is no incorrect thinking, then ignorance is not established. If there is ignorance, then formations are provisionally established; if there is no ignorance, then formations are not established. Following this sequence: if there are formations, then consciousness is established; if there is consciousness, then name-and-form is established; if there is name-and-form, then the six sense bases are established; if there are six sense bases, then contact is established; if there is contact, then feeling is established; if there is feeling, then craving is established; if there is craving, then grasping is established; if there is grasping, then becoming is established; if there is becoming, then birth is established; and if there is birth, then aging and death are provisionally established. If there is no birth, then aging and death are not established.”
At that time, the Buddha said to the elders: “You should now understand that all phenomena arise from deluded discrimination. They exist only in dependence upon various causes and conditions. In themselves, they are fragile and powerless, and they change with conditions. When causes and conditions come together, phenomena are provisionally designated; when causes and conditions do not come together, such provisional designations do not arise. Elders! All dharmas are merely established by name. There is fundamentally no truly existing being who is born, ages, dies, ceases, or arises. Only the complete cessation of cyclic existence — the realm of purity and quiescence — is worthy of taking refuge. Elders! What do you think? Consider the various fish and aquatic creatures that live in a large pond—what do they rely on for survival?”
The elders replied, “World-Honored One, these fish all rely on the power of water to survive.”
The Buddha said, “Exactly so. Elders, has that water ever thought to itself that it possesses power?”
The elders answered, “World-Honored One, water itself has no power, no capability. How could it possibly think?”
The Buddha said, “Exactly so. Elders, the dharmas that arise from deluded discrimination are just like this. They are merely provisionally designated by name, have no autonomous power, and transform with causes and conditions. When causes and conditions come together, phenomena are provisionally established; when causes and conditions do not come together, such provisional phenomena do not arise. Elders, all dharmas are merely names. There is fundamentally no real being who is born, ages, dies, ceases, or arises. Only the complete severance of cyclic existence — the realm of purity and cessation — is truly worthy of taking refuge.
“Therefore, elders! You should carefully observe these conditioned dharmas. They are not a place of stability, nor are they easy to maintain. When you perceive this clearly, you will give rise to deep fear and withdraw from them. Having withdrawn, you should continue to observe and contemplate: what are these dharmas? What are you afraid of that brought you here? When you examine in this way with right contemplation, you will realize that there is fundamentally no dharma to be grasped—nothing to fear and nothing to abandon. Why is this so? Because all dharmas are unattainable, and all seeking is unattainable.”
“All phenomena are without self because they are free from defilement. All phenomena are without sentient beings because they are free from attachment to the self. All phenomena are without lifespan because they transcend birth, aging, sickness, death, sorrow, distress, and all forms of suffering. All phenomena are without the cycle of birth and death because they have severed the three realms. All phenomena are without words because they cannot be expressed by any language. All phenomena are without attachment because they have no object of clinging. All phenomena are tranquil because their nature is extinction. All phenomena are universal because they are like the emptiness of space. All phenomena are empty in nature because they have no fixed attributes. All phenomena are immovable because they have no support. All phenomena reside in the ultimate reality and dwell in steadfastness because they are in accordance with the immovable. All phenomena cannot be manifested because they are far beyond the fluctuations of forms. All phenomena are formless, without appearance, without light or shadow, because they transcend all creation. All phenomena do not belong to the self because they are free from attachment to ‘mine’. All phenomena cannot be discriminated because they transcend the mind and consciousness. All phenomena are free from attachment to love because they transcend the six sense fields. All phenomena are immovable because they are beyond birth, dwelling, decay, and destruction. All phenomena do not create or act because they transcend the mind and consciousness. All phenomena are dependent on causes and conditions because their nature is fragile.
“Elders, I say that the eye is composed of the four great elements. It is impermanent, subject to change, without permanence, fragile, and prone to destruction. It is a place where many sufferings gather. It is full of sickness and harm. Elders, since the eye is like this, it should not be relied upon. The same applies to the ear, nose, tongue, body, and mind — they should not be relied upon. You should observe in this way.
“Moreover, elders, the eye is like foam that cannot be grasped, like a floating bubble that cannot remain. The eye is like a mirage, an illusion created by karma, afflictions, and desires. The eye is like a banana tree: it appears to have a center but, in fact, does not. The eye is like magic, an illusion. The eye is like a dream, merely a false vision. The eye is like an echo, depending on conditions. The eye is like light and shadow, arising due to karma. The eye is like a drifting cloud, gathering and dispersing with impermanence. The eye is like lightning, flashing in a moment. The eye has no master, like the earth. The eye has no self, like flowing water. The eye has no sentient beings, like fire. The eye has no lifespan, like the wind. The eye has no cycle of birth and death, like space. The eye is insubstantial because it depends on the four great elements. The eye is empty in nature, free from ‘I’ and ‘mine’. The eye has no perception, like grass, trees, stones, and earth. The eye has no function, like a mechanism turning with the wind. The eye is illusory, like decaying matter that gathers. The eye is fragile, destined to be scattered and destroyed. The eye is like a dry well, constantly pressured by aging. The eye does not remain constant, it will eventually decay. Elders, the eye is full of afflictions, you should observe in this way. The same is true for the mind and all phenomena.
“Furthermore, elders! All things are merely illusory desires, but ordinary foolish beings, because they do not understand that these are illusory desires, mistakenly take them to be the eyes, mistakenly take them to be the ears, and even mistakenly take them to be consciousness. Elders, in reality there is only illusory desire, but ordinary foolish beings, because they do not understand that this is illusory desire, take it to be form, take it to be sound, and the same applies to smell, taste, touch, and mental objects. Elders! In truth, there is only illusory desire, but ordinary foolish beings, because they do not understand that this is illusory desire, take it to be the aggregate of form, take it to be the aggregate of feeling, and likewise the aggregates of perception, formation, and consciousness. Elders! In reality there is only illusory desire, but ordinary foolish beings, because they do not understand that this is illusory desire, take it to be the earth element, take it to be the water element, and the same applies to the elements of fire, wind, space, and consciousness. Elders! All things are merely illusory desires, but ordinary foolish beings, because they do not understand that this is illusory desire, take them to be conditioned dharmas, take them to be unconditioned dharmas, and likewise all dharmas are such. All you elders! You should now abandon illusory desires and turn toward the state of non-desire. Regarding wives, houses, wealth, and such things, you should deeply realize their illusory nature and not become attached. Because of non-attachment, with pure faith you should renounce worldly life and enter into the path of practice, thereby attaining the state of non-desire. All you elders! What is meant by renunciation and non-desire? It means upholding śīla, observing the prātimokṣa precepts, being complete in decorum and conduct, generating great fear even toward minor transgressions, and studying and fulfilling the practice of the precepts.
“Elders! If you are able to uphold the precepts and deeply understand the false nature of the six faculties, six objects, five aggregates, and six elements, without becoming attached to them, then because of this non-attachment, this is called the path of renunciation and non-desire. Elders! If one is not attached to the eye, up to and including the consciousness element, then due to non-attachment, one does not guard them. What is it that is not guarded? One does not guard the eyes, ears, nose, tongue, body, and mind; does not guard form, sound, smell, taste, touch, and mental objects; does not guard the aggregate of form, nor the aggregates of feeling, perception, formation, and consciousness; does not guard the earth element, nor the water, fire, wind, space, and consciousness elements. Because one does not guard them, there is no affliction; and when there is no affliction, this is called light ease. What is light ease? It is having no preconceived views. If there are no preconceived views, then one does not give rise to thoughts of anger or harm due to external objects; and because there is no mind of anger or harm, one does not harm oneself, does not intend to harm others, and does not wish for mutual destruction. Because there is no harm, one can realize and enter the great Nirvāṇa realm of no remainder.
“Elders! You should know, who can realize Nirvāṇa? Elders! The eye cannot realize Nirvāṇa, nor can the ear, nose, tongue, body, or mind realize Nirvāṇa. Yet, due to the various false attachments arising toward the eye—either regarding it as ‘I’ or as ‘mine’—if one can distance oneself from these, that is Nirvāṇa. From what must one distance oneself to attain Nirvāṇa? Distance from greed is Nirvāṇa, distance from hatred is Nirvāṇa, distance from delusion is Nirvāṇa, distance from ignorance is Nirvāṇa. Furthermore, Elders! The ignorance of the past cannot be distanced, the ignorance of the future cannot be distanced, the ignorance of the present cannot be distanced; yet, it is only by distancing ignorance that right wisdom arises. Elders! What is wisdom? It is the so-called knowledge of ‘exhaustion.’ What is the knowledge of ‘exhaustion’? The past is not the knowledge of exhaustion, the future is not the knowledge of exhaustion, the present is not the knowledge of exhaustion. Yet, elders! It is by distancing ignorance that this knowledge arises. This knowledge of ‘exhaustion’ is not far from the wisdom of ‘distance’ spoken of earlier. When the eye-faculty is not an object relied upon by ignorance, this knowledge arises.
“Furthermore, elders! The eye is not mine. If it is not mine, there is no attachment. If there is no attachment, that is the supreme. If it is the supreme, that is liberation. Where is liberation attained? Liberation is attained where there is attachment of self. It is attained where there is attachment to beings, attachment to life, attachment to Pudgala, attachment to annihilation and eternity, attachment to all things, even where there is attachment to discrimination. If a practitioner is liberated from attachment, there is no discrimination. If there is no discrimination, then it is neither discrimination nor non-discrimination. What is non-discrimination? It is the non-distinction between ‘I’ and ‘mine.’ At that time, the practitioner’s attitude toward all dharmas is one of dispersal rather than accumulation, of relinquishment rather than grasping. Relinquishment leads to Nirvāṇa, liberation, removal, the supreme liberation, freedom from all bonds. Where is removal accomplished? It is accomplished where all suffering is. You, elders! If you seek liberation, do not give rise to attachment to any single phenomenon. Why? Because where there is attachment, there is fear; where there is no attachment, there is no fear.
“Furthermore, elders! The eye is not Nirvāṇa, nor are the ear, nose, tongue, body, or mind Nirvāṇa. Form is not Nirvāṇa, nor even the realm of consciousness Nirvāṇa. Yet, elders! Due to the various false attachments arising toward the eye—either regarding it as ‘I’ or as ‘mine’—if one can distance oneself from these, that is Nirvāṇa. From what must one distance oneself to attain Nirvāṇa? Distance from greed is Nirvāṇa, distance from hatred, from delusion, from ignorance is Nirvāṇa. Furthermore, Elders! The ignorance of the past cannot be distanced, the ignorance of the future cannot be distanced, the ignorance of the present cannot be distanced; yet, it is only by distancing ignorance that right wisdom arises. Elders! What is wisdom? It is the so-called knowledge of ‘exhaustion.’ What is the knowledge of ‘exhaustion’? The past is not the knowledge of exhaustion, the future is not the knowledge of exhaustion, the present is not the knowledge of exhaustion. Yet, elders! It is by distancing ignorance that this knowledge arises. This knowledge of ‘exhaustion’ is not far from the wisdom of ‘distance’ spoken of earlier. And this realm of consciousness is not mine. If it is not mine, there is no attachment. If there is no attachment, that is the supreme. If it is the supreme, that is liberation.
“Where is liberation attained? Liberation is attained where there is attachment of self. It is attained where there is attachment to beings, to life, to all things, even where there is attachment to discrimination. If a practitioner is liberated from attachment, there is no discrimination. If there is no discrimination, then it is neither discrimination nor non-discrimination. What is non-discrimination? It is the non-distinction between ‘I’ and ‘mine.’ At that time, the practitioner’s attitude toward all dharmas is one of dispersal rather than accumulation, of relinquishment rather than grasping. Relinquishment leads to Nirvāṇa, liberation, removal, the supreme liberation, freedom from all bonds. Where is removal accomplished? It is accomplished where all suffering is. You, elders! If you seek liberation, do not give rise to attachment to any single phenomenon. Why? Because where there is attachment, there is fear; where there is no attachment, there is no fear.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Because of attachment, fear arises. The fear leads beings fall into lower realms.
Seeing such dreadful circumstances, the wise should abandon all attachments.
When cultivating the noble Path, you should skillfully observe,
only through such contemplation can realization be achieved; otherwise, there will be no liberation.
All sensory contacts are empty. They are impermanent, illusory, and devoid of substance.
Craving deceives the world; do not be deluded by it.
I have fully understood the Dharma of emptiness and realized that all phenomena are unstable.
I dwell in peace, attaining unwavering bliss.
Those who comprehend this truth, knowing all phenomena to be empty,
will be liberated from suffering and cease all disputes.
Desiring to possess everything brings calamity.
Possession leads to clinging, clinging gives rise to ‘becoming’,
from ‘becoming’ arises birth, and from birth, one strays far from Nirvāṇa.
Birth brings aging, sickness, and death, such is the torment of great suffering.
Without craving, there is no grasping; without grasping, there is no arising of ‘becoming.’
When ‘becoming’ and saṃsāra cease, there is no birth, aging, sickness, and death.
One must completely relinquish all accumulated possessions,
even family and spouse, and uphold the dignified conduct of a renunciant.
Do not cling to relatives or wealth. Be content and at ease.
Do not associate with others like a caṇḍāla, harboring a base mind.
Do not pride yourself on keeping precepts while despising those who break them.
Oppressing others under the guise of discipline is true break of precepts.
Just as a deer trapped in a snare or bound to death,
so too is a practitioner ensnared by the net of Māra——the conceit of the arrogant mind.
Arrogance destroys virtuous intent and harms both oneself and others.
Therefore, do not look down even on those who break precepts, let alone those who uphold them purely.
One should emulate the disciples of the great sages, dwelling constantly in secluded places,
disregarding body and life in pursuit of serene liberation.
Reject wrong views, such as those of the materialists and the Nigaṇṭhas. Instead,
draw near to the profound Dharma, which teaches the principle of emptiness.
Our consciousness has twelve roots—the six internal sense faculties and the six external objects.
They arise from karma and conditions; they deeply embedded in the mind.
The eye and form give rise to the function of consciousness;
without conditions, nothing arises, like fire without wood.
All phenomena arise in this way, produced by the convergence of many factors.
There is no doer, no receiver—their manifestations are like illusions.
Having observed this, I see that all phenomena, internal and external, are empty like magical displays.
Fools cling upside-down, mistakenly perceiving ‘self’ and ‘mine.’
In the eye, no intrinsic nature can be found. The outside is likewise.
Just like the eye faculty, all phenomena have no intrinsic nature, no doer, no life.
The eye does not contemplate liberation, nor do the ear, nose, or tongue.
The body, mind, and form lack autonomous power—such is the nature of all things.
Like foam churned by waves in the great ocean,
the wise discern its insubstantiality.
The aggregates are likewise.
those awakened to their unreality are freed from all afflictions: birth, aging, sorrow, and suffering.
Those who renounce the world in accordance with the true Dharma I teach, will know all phenomena as illusions, like dreams.
They do not betray the offerings of devotees—this is called making offerings to all Buddhas.”
At that time, upon hearing the Dharma, the five hundred elders immediately free from defilements and attained the pure Dharma-eye in all phenomena. Just as a white cloth placed in a dye vat quickly takes color, so too did these elders’ Dharma-eye become purified.
Then the World-Honored One further expounded the wondrous Dharma to the elders, filling their hearts with reverence, faith, and joy in the Dharma: “Elders! I declare that the nature of the eye is suffering, and moreover, it is burning. By what is it burning? It is burning with the fires of greed, hatred, and delusion; burning with birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair. Elders! I declare that the nature of the ear, nose, tongue, body, and mind is suffering, and moreover, they are burning. By what are they burning? They are burning with the fires of greed, hatred, and delusion; burning with birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair.
“Elders! I declare that the nature of form is suffering, and moreover, it is burning. By what is it burning? It is burning with the fires of greed, hatred, and delusion—and so too are sound, smell, taste, touch, and mental objects. Elders! I declare that the nature of the aggregate of form is suffering, and moreover, it is burning. By what is it burning? It is burning with the fires of greed, hatred, and delusion—and so too are the aggregates of feeling, perception, volitional formations, and consciousness. Elders! I declare that the nature of the earth element is suffering, and moreover, it is burning. By what is it burning? It is burning with the fires of greed, hatred, and delusion—and so too are the water, fire, wind, space, and consciousness elements. Their nature is suffering, and they are burning. By what are they burning? They are burning with the fires of greed, hatred, and delusion; burning with birth, aging, sickness, death, sorrow, lamentation, pain, distress, and despair.
“Therefore, elders! I do not cling to the eye, ear, nose, tongue, body, or mind—you too should practice thus. I do not cling to form, sound, smell, taste, touch, or mental objects; nor to the aggregates such as form; nor to the elements such as earth; nor to this world or the next—you too should practice thus. Elders! If you do not cling to the eye, ear, nose, tongue, body, or mind, you will not depend on the eye, nor on the ear, nose, tongue, body, or mind. When you do not cling to form, sound, smell, taste, touch, or mental objects, you will not depend on any phenomena. When you do not cling to the form aggregate, up to and including the consciousness aggregate, you will not depend on orm aggregate, up to and including the consciousness aggregate. When you do not cling to the earth, water, fire, wind, space, or consciousness elements, you will not depend on the earth element, up to and including the consciousness element. When you do not cling to this world, other world, or any world, you will not depend on this world, other world, or any world. Thus, when you do not cling to any phenomena, you will not depend on any phenomena. If you can be free from dependence on all phenomena, this is called ‘neither to be taken up nor to be rejected.’ If you realize ‘neither to be taken up nor to be rejected,’ I say you are liberated from the sufferings of birth, aging, sickness, death, and all afflictions.”
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Birth and death fiercely burn, setting the world aflame.
Fools suffer yet cannot save themselves, abandoning the noble Path to liberation.
The Tathāgatas illuminate this darkened world, appearing but briefly across endless time—
Do not waste this rare opportunity! Strive with diligence, unwavering in resolve.
When practicing the true Dharma, observe with wisdom—
Only through wise observation comes liberation; otherwise, all effort is in vain.
If you cultivate this path, you should know all is empty.
Realizing emptiness, you will understand even enlightenment itself is empty.
Greed, hatred, and delusion—these three poisons blaze as fire,
Consuming the entire world, yet the foolish slumber on, unawakened.
Birth, aging, sickness, death, and sorrow—these tormenting bonds of existence—
Once you see how the world is oppressed, cling no more to any phenomenon.”
Then the five hundred elders addressed the Buddha, saying: “World-Honored One! We now wish to renounce household life under the Buddha, receive full ordination, and cultivate pure practice. May the World-Honored One compassionately grant us permission?”
The Buddha said: “Come, bhikkhus.” Immediately they became fully ordained monks.
At that time, the World-Honored One wished to restate this meaning and spoke in verse:
“Once they donned the kasāya robes, their hair spontaneously fell away.
Holding alms bowls, they attained Arhatship right upon their seats.”
Knowing they had become Arhats,
the Great Teacher declared before the Sangha and devas:
‘In past lives, these ones practiced generous giving, making offerings to the refuges of the world.
Thus wherever they were reborn, they always obtained great bliss.
When they beheld me, faith arose naturally in their hearts.
To those with faithful hearts, I expounded the wondrous Dharma. ‘
From my teachings they realized Arhatship, forever freed from the view of ‘self,’
immediately perceiving emptiness, liberated from all birth and death.”
Dharma Torch 