Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in Rājagṛha at Vulture Peak, together with a great saṅgha of five hundred monks who had all attained great independence, eight hundred billion bodhisattva great beings with only one birth remaining and led by Maitreya, and four hundred billion bodhisattva great beings led by Mañjuśrīkumārabhūta.

Present in the retinue at that time was Candraprabhakumārabhūta. He had been seated in the assembly, but he now rose from his seat, arranged his shawl over one shoulder, knelt on his right knee, and prostrated at the feet of the Blessed One. With his palms respectfully joined together, he asked, “Blessed One, which activities did the Thus-Gone One previously perform to achieve his definitive light, magnetizing light, motivating light, manifesting light, multicolored light, single-colored light, narrow light, vast light, pure light, utterly pure light, stainless light, utterly stainless light, immaculate light, gradually expanding light, bright light, utterly bright light, boundless light, utterly boundless light, immeasurable light, utterly immeasurable light, unfathomable light, utterly unfathomable light, swift light, utterly swift light, nonabiding light, groundless light, blazing light, illuminating light, inspiring light, light that leads to perfection, unimpeded light, unwavering light, straight light, light that dwells within the infinite, light displaying the marks of form, light displaying the various marks of form, light displaying the immeasurable marks of form, light displaying the characteristics of blue, yellow, red, and white colors, light displaying the characteristics of violet color, light displaying the characteristics of crystalline color, light displaying the characteristics of the sky’s color, and other such lights? Each of those various lights is manifested mixed with light rays of five colors, and each of those blue, yellow, red, and white lights are manifested mixed with an infinite number of multicolored light rays.”

The Blessed One replied to Candraprabhakumārabhūta in verse:

“I have achieved those various lights Since I have abandoned delusion Through the causes and conditions Of inconceivable virtuous actions.

“Furthermore, I dwell on the path of the buddhas Through a variety of practices, And I manifest those mixed lights Through the insight of emptiness and nonaction.

“Although external phenomena Are empty and selfless, Beyond actions and thoughts, They appear with various particular characteristics.

“The inner body is also Empty, selfless, and beyond action, And yet all kinds of sounds Manifest from it.

“In the same way, I fulfill the wishes of beings In accordance with their inclinations, By manifesting lights of countless colors Through the power of nonaction.

“Sometimes a single light ray Produces two colors, Each displaying Higher, middle, and lower beams.

“Sometimes a single light ray Produces three colors, Each displaying Higher, middle, and lower beams.

“Sometimes a single light ray Produces four colors, Each displaying Higher, middle, and lower beams.

“Sometimes five colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of pure actions.

“Sometimes six colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of skillful means.

“Sometimes seven colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of virtuous actions.

“Sometimes eight colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of wholesome qualities.

“Sometimes nine colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of the accumulations.

“Sometimes ten colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of generosity.

“Sometimes twenty colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of having guarded discipline.

“Sometimes thirty colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of patience.

“Sometimes forty colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of diligence.

“Sometimes fifty colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of concentration.

“Sometimes sixty colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of insight.

“Sometimes seventy colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of love.

“Sometimes eighty colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of compassion.

“Sometimes ninety colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of joy.

“Sometimes a hundred colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of equanimity.

“Sometimes a thousand colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of the display of qualities.

“Sometimes ten thousand colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of the accumulation of merit.

“Sometimes ten million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of trust.

“Sometimes twenty million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of rejoicing.

“Sometimes thirty million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of pliancy.

“Sometimes forty million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of reverence toward the Buddha.

“Sometimes fifty million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of reverence toward the Dharma.

“Sometimes sixty million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of reverence toward the Saṅgha.

“Sometimes seventy million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of respect for discipline.

“Sometimes eighty million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of respect for concentration.

“Sometimes ninety million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of affection toward everyone.

“Sometimes a hundred million colors manifest From a single light ray, Each displaying higher, middle, and lower beams; This is the result of carefulness.

“Furthermore, many light rays radiate From a single pore; I should now tell you the names Of those various lights.

“I have a light Called illumination of pure clouds; It arose from the accumulation Of boundless roots of virtue.

“In the past, out of sympathy for all beings Afflicted by various forms of diseases, I gave them many kinds of medicine and restored their health; I achieved that light through such causes and conditions.

“I have another light Called pure eye; It arose by offering Lamps to the buddhas.

“I have another light Called pure ear; It arose by offering them Melodious tunes.

“I have another light Called pure nose; It arose by offering them Perfumed water.

“I have another light Called pure tongue; It arose by offering them Delicacies.

“I have another light Called pure body; It arose by offering them Clothing.

“I have another light Called pure mind; It arose by continuously Trusting the buddhas.

“I have another light Called pure form; It arose by painting The forms of the buddhas.

“I have another light Called pure sound; It arose by continuously Praising the Dharma.

“I have another light Called pure scent; It arose by continuously Revering the Saṅgha.

“I have another light Called pure taste; It arose by practicing generosity In accordance with beings’ wishes.

“I have another light Called pure touch; It arose by offering Perfumed ointments.

“I have another light Called pure phenomena; It arose by embracing All phenomena.

“I have another light Called pure earth; It arose by sweeping the ground For the Buddha and the Saṅgha.

“I have another light Called pure water; It arose by offering Springs and wells.

“I have another light Called pure fire; It arose by carrying fire And offering it.

“I have another light Called pure air; It arose through the offering Made by holding fans.

“I have another light Called pure aggregates; It arose by offering My body to the buddhas.

“I have another light Called pure element; It arose by continuously Cultivating love.

“I have another light Called pure truth; It arose by permanently Giving up lying.

“I have another light Called pure peace; It arose by continuously Practicing generosity.

“I have another light Called pure sound; It arose by proclaiming The praises of the buddhas.

“I have another light Called pure recollection; It arose by proclaiming The praises of absorption.

“I have another light Called pure eloquence; It arose by proclaiming The praises of retention.

“I have another light Called harmony; It arose by settling Conflicts.

“I have another light Called revealing the meaning; It arose by realizing Emptiness.

“I have another light Called blue color; It arose by offering Blue lotuses.

“I have another light Called yellow color; It arose by offering Magnolias.

“I have another light Called red color; It arose by offering Pearls.

“I have another light Called white color; It arose by offering Golden parasols.

“I have another light Called supreme qualities; It arose by adorning the buddhas With many types of colors.

“I have another light Called nāga splendor; It arose by offering Nāga flags.

“I have another light Called elephant splendor; It arose by offering Elephant flags.

“I have another light Called king of lions; It arose by offering Lion flags.

“I have another light Called king of bulls; It arose by offering Bull flags.

“I have another light Called pure moon; It arose by sweeping The stūpas of buddhas.

“I have another light Called taming the nāgas; It arose by offering Silken streamers.

“I have another light Called taming the yakṣas; It arose through Proper discrimination.

“I have another light Called understanding women; It arose by abandoning The features of women.

“I have another light Called understanding men; It arose by abandoning The features of men.

“I have another light Called vajra strength; It arose through Pure knowledge of actions.

“I have another light Called revealing emptiness; It arose by teaching Karmic ripening to the world.

“I have another light Called true realization; It arose by abandoning Wrong views.

“I have another light Called revealing the Buddha’s words; It arose by proclaiming The praises of the realm of phenomena.

“I have another light Called abandonment of faults; It arose by proclaiming The praises of devotion.

“I have another light Called illuminating array; It arose by proclaiming The praises of offering lamps.

“I have another light Called abandonment of craving; It arose by proclaiming The praises of absorption and insight.

“I have another light Called abandonment of habitual patterns; It arose by abandoning The knowledge of the past.

“I have another light Called abandonment of attachment; It arose by praising The unborn wisdom.

“I have another light Called abandonment of transmigration; It arose by praising The wisdom of the exhaustion of defilements.

“I have another light Called abandonment of dwelling place; It arose by praising The knowledge of suffering.

“I have another light Called miraculous display of the Buddha; It arose by proclaiming The praises of miraculous power.

“I have another light Called revealing the nonexistence of name-and-form; It arose by proclaiming The praises of the bases of miraculous power.

“I have another light Called devotion to virtuous friends; It arose by proclaiming The praises of the nature of realization.

“I have another light Called past limit of the eye; It arose by proclaiming The praises of the past limit of the eye.

“I have another light Called limit of the exhaustion of the eye; It arose by proclaiming The praises of the exhaustion of the eye.

“I have another light Called limit of existence; It arose by proclaiming The praises of the absence of existence.

“I have another light Called absence of disintegration; It arose by proclaiming The praises of the absence of cessation.

“I have another light Called absence of limits; It arose by proclaiming The praises of the absence of limits.

“I have another light Called absence of marks; It arose by proclaiming The praises of the unconditioned.

“I have another light Called unchanging; It arose by proclaiming The praises of the absence of distinction.

“I have another light Called absence of engagement; It arose by proclaiming The praises of the absence of clinging.

“I have another light Called absence of origination; It arose by proclaiming The praises of the unborn.

“I have another light Called absence of birth; It arose by proclaiming The praises of the lack of origination.

“I have a light called undefinable That ripens all beings. I have a light called reality That shakes ten million buddha realms.

“I have a light called taming demons Whose brilliance terrorizes demons. I have a light called banner of merit; Those who remember its name will abandon harm.

“I have a light called powerful banner; Those who remember its name will be free from enmity. I have a light called peaceful banner; Those who remember its name will rid themselves of attachment.

“I have a light called banner of concentration; Those who remember its name will abandon improper conduct. I have a light called illustrious banner; Those who remember its name will become famous.

“I have a light called delightful banner; Those who remember its name will not suffer from torments. I have a light called pure restraint; Those who remember its name will abandon improper discipline.

“I have a light called banner of supreme perfume; Those who remember its name will be free from impurity. I have a light called profound Dharma; Those who remember its name will be free from doubts.

“I have a light called groundless; Those who remember its name will abandon existence. I have a light called freedom from concepts; Those who remember its name will not hold on to anything.

“I have a light called Mount Sumeru; Those who remember its name will be unshakable. I have a light called secret conduct; Those who remember its name will be free from clinging.

“I have a light called liberated conduct; Those who remember its name will be free from bondage. I have a light called excellent control; Those who remember its name will be pliant and gentle.

“I have a light called unmoving; Those who remember its name will abandon attachment and clinging. I have a light called total restraint; Those who remember its name will observe perfect discipline.

“I have a light called actions of manifold virtues; Those who remember its name will not be sullied. I have a light called numerous benefits; Those who hear its name will rid themselves of negativities.

“I have a light called vision of supreme knowledge; Those who hear its name will not be deluded. I have a light called seeking to benefit; Those who hear its name will be free from anger.

“I have a light called pleasing the mind; Those who hear its name will experience happiness. I have a light called absence of torment; Those who remember its name will realize emptiness.

“I have a light called absence of essential nature; Those who remember its name will transcend concepts. I have a light called absence of reliance; Those who remember its name will be unshakable.

“I have a light called freedom from delusion; Those who remember its name will be free from hesitation. I have a light called baseless; Those who remember its name will rid themselves of the darkness of ignorance.

“I have a light called weariness of the inner body; Those who remember its name will not take rebirth. I have a light called absence of grasping; Those who remember its name will abandon language.

“I have a light called absence of delusion; Those who remember its name will be free from verbal expression. I have a light called absence of going; Those who remember its name will foresee the future.

“I have a light called total limit; Those who remember its name will know the past. I have a light called unequaled; Those who remember its name will realize the absence of defilement.

“I have a light called noble attainment; Those who remember its name will know what is supreme. I have a light called stainless; Those who remember its name will abandon clinging.

“I have a light called abandonment of dust; Those who remember its name will be free from darkness. I have a light called absence of craving; Those who remember its name will give up their reliances.

“I have a light called supreme victory; Those who remember its name will overcome the proponents of opposing views. I have a light called youthful; Those who remember its name will accomplish the six actions.

“I have a light called supreme nobility; Those who remember its name will gain unimpeded insight. I have a light called swift; Those who remember its name will become the most accomplished monks.

“I have a light called possessing marks; Those who remember its name will realize the profound Dharma. I have a light called absence of marks; Those who remember its name will rid themselves of pride.

“I have a light called unborn; Those who remember its name will reach the absence of attainment. I have a light called recollecting the Buddha That is praised by the thus-gone ones.

“By practicing various activities in the presence of many buddhas, I have attained such a light. The light rays emanating from the bodies of buddhas Equal in number all the myriads of particles of dust

“Present in all the countless millions of buddha realms As numerous as all the grains of sand present in the ocean. Each of those light rays, as numerous as all those particles, Is surrounded by many attendants.

“Those light rays manifest as the pure bodies of the thus-gone ones In all the realms where there is no buddha, To teach the utterly profound Dharma And thereby establish beings in the state of forbearance.

“I have a light called Buddha That causes beings to abide on the path of the buddhas. I have a light called Dharma Whose illumination is immaculate and stainless.

“I have a light called Saṅgha That is praised by the thus-gone ones. I have a light called purity That is exalted and hard to find.

“I have a light called lotus That benefits and ripens sentient beings. I have a light called Brahmā, And others called Śakra—or god—,

“moon, nāga, yakṣa, asura, garuḍa, king, woman, girl, and boy.

“Through their virtuous qualities, those manifold light rays Tame each of the beings born with corresponding fortunes, Ripening all those countless millions of retinues Into awakening.

“I have a light called insight, And others called discipline, love, compassion, joy, lamp, perfumed ointment, and music.

“Those light rays are named According to their respective activity And were perfected by attracting Countless beings.

“I have a light called foremost That is praised by the thus-gone ones And was perfected By continuously revering the teachings of the Buddha.

“From all his pores, the Buddha emits light rays As numerous as the beings he beholds, And each of those light rays Is surrounded by many attendants.

“As he emits those light rays, The Buddha ripens sentient beings In accordance with Their individual inclinations.

“Whoever rejoices and feels inspired Upon hearing this teaching on those lights Must already have heard this discourse From many buddhas in the past.

“I have a light called exalted That has eight hundred million attendants; I achieved this light by offering One verse of praise to the buddhas in the past.

“I have a light called absence of sorrow That has eight hundred billion attendants; I achieved this light by recalling A single teaching of a thus-gone one.

“I have a light called utmost purity That has eight hundred million attendants; I achieved this light By mastering a single absorption.

“In the past, a buddha Called Exalted Appeared in the world. His lifespan was immeasurable.

“When he first reached awakening, The assembly that had gathered around him And to whom he taught the Dharma Counted eight hundred billion members.

“At that time, in the lands of the great Jambudvīpa, There was a king called Devoted to Words. He had five hundred sons who were handsome, Beautiful, and pleasant to behold.

“Their father, the king, Was a majestic and powerful man Who had sincere faith In the Three Jewels.

“Out of reverence, The king offered to that blessed one All the most magnificent gardens That were in his possession.

“All the walkways That crossed those gardens Were lined with Eight hundred million trees:

“Magnolia, banyan fig, Kiṁśuka, goolar fig, Śiriṣa, aśoka, And other such trees.

“Those many trees blossomed during both summer and winter; Their branches, fruits, and flowers shone with brilliant colors. The sweetest fragrances arose from them And perfumed the body of the Thus-Gone One.

“All the monks had a golden color. They were all sitting in front of those trees. They had all attained retention Through great exertion.

“At that time, out of sympathy For the king, his sons, and the numerous assemblies, The Thus-Gone One taught them The sūtra on the definitive lights.

“When he heard that sūtra, The king, overwhelmed with joy, Proclaimed the praises of the Thus-Gone One In countless verses.

“That great king also offered the Blessed One Eight hundred million magnificent bejeweled parasols, Each of them decorated around its edge By garlands of wish-fulfilling gems.

“Every one of them had the value Of eight hundred million coins made of pure gold from the Jambu River. Each of those bejeweled parasols was adorned With tassels made of eight hundred million wish-fulfilling gems.

“Shining with brilliant colors, Those wish-fulfilling gems emitted light continuously, So that there was no distinction Between day and night.

“Each of those light rays Illuminated a hundred leagues, And their light shone brilliantly, Eclipsing the sun and the moon.

“The four sides of the precious parasols were ornamented With lions and eight hundred million jewel tassels, As well as eight hundred million garlands Made of precious golden threads.

“Those sublime bejeweled parasols Were also adorned With lattices of precious pearls That intermingled in various ways.

“Those parasols completely covered the gardens, And they were themselves surmounted by countless lotus parasols Formed by various kinds of flowers Such as jasmine, atimuktaka—also known as mucilinda—

“Udumbara, and blue lotus flowers. All those parasols were beautified with precious lattices, And cloths made of golden threads That formed a covering canopy above.

“Furthermore, eight hundred million bejeweled thrones Built with sandalwood, supported by legs made of pure gold, And decorated with eight hundred million Cushions made of the finest silk were set forth.

“At that time, all types of sentient beings— Up to those residing at the summit of existence— Had gathered in that place to hear this discourse From the Thus-Gone One.

“When they heard this discourse, Gods, nāgas, yakṣas, the kings of the gandharvas, Mahoragas, and asuras Were overwhelmed with joy.

“They proclaimed the praises of the Thus-Gone One In eight thousand verses, And all of them made the aspiration To reach great awakening.

“Filled with faith, the gods, the nāgas, The asuras, and all the other beings Showered rains of mandārava flowers And precious pearls as offerings.

“At that time, upon hearing this discourse, All the eight hundred million powerful and majestic great gods Were also overcome with joy, and made the aspiration to reach great awakening, ‘In the future, may we also achieve such a light!’

“At that moment, the Thus-Gone One Knew their thoughts And prophesied their awakening in these words: ‘In the future, you will accomplish buddhahood.’

“At that time, upon hearing this discourse that reveals the lights in full, Śakra—lord of the gods—Brahmā, and the eight hundred million members of their retinues Also became overwhelmed with joy, gave rise to the mind set on awakening, And received this prophecy: ‘In the future, you will accomplish buddhahood.’

“At that time, upon hearing this discourse, All the eight hundred million nāgas who had gathered there Also gave rise to the mind set on awakening And received a prophecy.

“At that time, upon hearing this discourse, All the eight hundred million garuḍa kings who had gathered there Observed the five vows And also received that prophecy.

“At that time, upon hearing this discourse, All the eight hundred million gandharva kings who had gathered there Played a hundred thousand musical instruments, making delightful sounds As offerings to the Blessed One, and also received that prophecy.

“At that time, upon hearing this discourse, All the hundred million yakṣa kings developed intense faith In the pure wisdom of the Buddha, And all of them also received the prophecy of their awakening.

“Candraprabha, you should know that, at that time, You were the king Devoted to Words, Who worshiped that blessed one with those various offerings; Do not think that this was someone else.

“You have already heard that sūtra in the past, And this is the reason why today, In this place, you once again Request to hear it.

“After I pass into nirvāṇa, When the wheels of the sacred Dharma are about to cease, Whoever develops faith in these Dharma teachings Will be able to teach this discourse on a vast scale.

“Those who teach this discourse in the future Will be the guardians of my Dharma; Like leaders guiding many travelers, They will be known as guardians of the precious treasure.

“Know that those who hear this discourse in the future And become interested for a mere moment will be blessed by the Buddha and Mañjuśrī; They will behold many buddhas, who will entrust secret teachings to them, And their insight will become sharp.

“Beings who are honest, pliant, and gentle, Who continuously strive to serve the buddhas, Who meditate on selflessness, cultivate love, and develop patience Will be interested in this discourse.

“Someone who constantly has a nonvirtuous attitude, Who insatiably hankers after personal gains, And who has no interest in being disengaged Will not be interested in this discourse.

“Someone who worships the thus-gone ones, Who properly understands the profound and sacred Dharma, And who trusts in the genuine wisdom of the buddhas Will be interested in this discourse.

“Someone who is distracted and faithless, Who repeatedly takes the lives of others, who is hard to tame, And who is enslaved by all the objects of desire Will not be interested in this discourse.

“Someone who is always inclined to stay in the wilderness, Who resides alone with a peaceful mind, And who is without attachment to gains and friends Will be interested in this discourse.

“Someone who follows unwholesome friends, Who destroys their own and others’ virtues, And who lets their discipline and absorption become greatly corrupted Will not be interested in this discourse.

“Someone with pure aspirations Who always examines phenomena with insight And is guarded by virtuous friends Will be interested in this discourse.

“Someone who is strongly attached to the family household, Who seeks others’ favors by giving flowers and fruits, And who is dishonest and cunning Will not be interested in this discourse.

“Someone who always recollects the Buddha’s kindness, Who yearns for the highest roots of virtue, And who sincerely dedicates their acts to awakening Will be interested in this discourse.

“Someone who lusts for women and girls And always aspires to frolic with women Who are adorned in all kinds of splendid garments Will not be interested in this discourse.

“Someone with a deep mindset who has left all dwellings, Who is not sullied by objects of desire, And who does not deceive others for the sake of food and drink Will be interested in this discourse.

“Someone who says to everyone That it is not a fault to indulge in desires And who denigrates the buddhas of the three times Will not be interested in this discourse.

“Someone with constant and firm trust Who pursues the Dharma persistently And never becomes weary or disrespectful while doing so Will be interested in this discourse.

“Someone who craves women, Who constantly keeps objects of his lust in mind Without cultivating insight or benefiting others extensively, Will not be interested in this discourse.

“Someone who lives in mountains or forests And is purified by cultivating insight Without any desire for the most basic necessities Will be interested in this discourse.

“Someone who is always deluded and fails to understand The past and future limits of the eye Is bound by the demon of ignorance And will therefore not be interested in this discourse.

“Someone who is always free from delusion and understands The past and future limits of the eye Is liberated from demonic bondage And will therefore be interested in this discourse.

“Someone who is always deluded and fails to comprehend The existence and nonexistence of the eye’s limit Is bound by the demon of ignorance And will therefore not be interested in this discourse.

“Someone who is always free from delusion and understands The limits of existence and nonexistence of the eye Is liberated from demonic bondage And will therefore be interested in this discourse.

“Someone who is always deluded and does not comprehend The eye’s characteristics of abiding and disintegration Is bound by the demon of ignorance And will therefore not be interested in this discourse.

“Someone who is always free from delusion and comprehends The eye’s characteristics of abiding and disintegration Is liberated from demonic bondage And will therefore be interested in this discourse.

“Know that the same applies To the essential nature of the ear, the nose, the tongue, the body, the mind, Forms, sounds, scents, textures, mental phenomena, Earth, water, fire, and air.

“It also applies to matter, sentient beings, suffering, The aggregates, the elements, worldly arising, untrue words, Desire, anger, ignorance, pride, craving, pretense, Vanity, miserliness, envy, deceit, aggression, and so forth.

“Someone who is always deluded and does not comprehend The limit of the exhaustion of the eye Falls into the experience of worldly beings And will therefore not be interested in this discourse.

“Someone who is always free from delusion and comprehends The limit of the exhaustion of the eye Is free from the experience of worldly beings And will therefore be interested in this discourse.

“Someone who is always deluded and does not comprehend The disintegration of the eye Falls into the experience of worldly beings And will therefore not be interested in this discourse.

“Someone who is always free from delusion and comprehends The disintegration of the eye Is free from the experience of worldly beings And will therefore be interested in this discourse.

“Someone who is always deluded and does not comprehend The disengagement of the eye Falls into the experience of worldly beings And will therefore not be interested in this discourse.

“Someone who is always free from delusion and comprehends The disengagement of the eye Is free from the experience of worldly beings And will therefore be interested in this discourse.

“Someone who is always deluded and does not comprehend The absence of coming and going of the eye Falls into the experience of worldly beings And will therefore not be interested in this discourse.

“Someone who is always free from delusion and comprehends The absence of coming and going of the eye Is free from the experience of worldly beings And will therefore be interested in this discourse.

“Someone who does not realize the selflessness of the eye And is always deluded about the essential nature of its exhaustion Falls into the experience of worldly beings And will therefore not be interested in this discourse.

“Someone who realizes the selflessness of the eye And always understands the essential nature of its exhaustion Is free from the experience of worldly beings And will therefore be interested in this discourse.

“Someone who does not realize the selflessness of the eye And is always deluded about the objects of the practice of patience Falls into the experience of worldly beings And will therefore not be interested in this discourse.

“Someone who realizes the selflessness of the eye And always understands what objects to accept Is free from the experience of worldly beings And will therefore be interested in this discourse.

“Someone who does not realize The essence of the eye’s exhaustion Is unable to accomplish nonabiding discipline And will therefore not be interested in this discourse.

“Someone who realizes The essence of the eye’s exhaustion Is able to accomplish nonabiding discipline And will therefore be interested in this discourse.

“Someone who does not realize The essence of the eye’s exhaustion Is unable to accomplish undefiled discipline And will therefore not be interested in this discourse.

“Someone who realizes The essence of the eye’s exhaustion Is able to accomplish undefiled discipline And will therefore be interested in this discourse.

“Someone who does not realize The essence of the eye’s exhaustion Is unable to accomplish undefiled insight And will therefore not be interested in this discourse.

“Someone who realizes The essence of the eye’s exhaustion Is able to accomplish undefiled insight And will therefore be interested in this discourse.

“Someone who does not realize the essence of the eye’s exhaustion Will always be deluded about the eye’s emptiness; That person will not give rise to the all-retaining wisdom And will therefore not be interested in this discourse.

“Someone who realizes the essence of the eye’s exhaustion Will always realize the emptiness of the eye; That person will give rise to the all-retaining wisdom And will therefore be interested in this discourse.

“When someone who realizes the essential nature of the eye’s exhaustion Accomplishes the all-retaining wisdom, They accomplish the unsurpassed wisdom free of attachment And will therefore be interested in this discourse.

“Someone who is not interested in this discourse And always deluded about the essential nature of the eye’s exhaustion Will regress from the state of absorption And thus find it hard to attain unsurpassed wisdom.

“Someone who is strongly interested in this discourse And realizes the essential nature of the eye’s exhaustion Will accomplish the state of absorption And thus not find it hard to actualize unsurpassed wisdom.

“Someone who realizes the essential nature of the eye’s exhaustion And clearly understands the characteristic of selflessness Will always gain trust and freedom from doubts Upon hearing this Dharma teaching.

“Someone free from laziness who diligently contemplates, Day and night, the essential nature of the eye’s exhaustion Will accomplish retention and eloquence And continuously teach this discourse.

“Someone who contemplates this discourse Will perfect the wisdom of emitting light; That person will clearly reveal the thus-gone ones And realize the emptiness of the eye.

“The qualities derived from contemplating this discourse Are more exalted than those Derived from worshiping all the buddhas By building a hundred thousand stūpas.

“The qualities derived from hearing this discourse Are more exalted than those Derived from worshiping the thus-gone ones’ relics By playing a hundred thousand musical instruments.

“The merit created by honoring this discourse Is more exalted than the merit Created by honoring all the sentient beings beheld by the Buddha’s eyes For countless millions of eons, as if they were thus-gone ones.

“Someone who memorizes a single four-line verse From this discourse and teaches it to others Should be revered As the most compassionate Victor.

“For a hundred thousand eons in the past, When I was circling in the three realms, I served countless buddhas For the sake of this discourse.

“To master this discourse, At times I lit countless hundreds of thousands of lamps— Each of their wicks measuring about a league— And offered those to the great guides.

“I sometimes worshiped the stūpas of thus-gone ones With different types of offerings Such as garlands of magnolias, jasmine, and aśoka flowers, And banners and parasols.

“In the past, when I was circling in saṃsāra, I practiced charity toward those who asked for favors; I sometimes gave them flowers and fruits, Sometimes bridges, wells, and springs,

“Sometimes elephants and vehicles, Sometimes precious steeds and maidens, Sometimes golden thrones and bejeweled tents, And sometimes necklaces and garlands.

“In that way, for all those Hundreds of thousands of eons, My mind was always free of miserliness For the sake of this discourse.

“In the past, for the sake of this discourse, I observed completely pure discipline; I constantly cultivated absorption and insight And practiced generosity toward sentient beings.

“In the past, for the sake of this discourse, I never harmed anyone— Even the vicious ones who threatened me— Out of my love for them.

“In the past, for the sake of this discourse, I gave satisfaction To all those who came to ask for favors, By fulfilling all their wishes.

“In the past, for the sake of this discourse, I ornamented mansions With garlands of jewels And offered those to the buddhas.

“In the past, for the sake of this discourse, I worshiped buddhas By offering them a variety of jewels And wish-fulfilling gems.

“In the past, for the sake of this discourse, I always remembered the gracious ones And venerated every single verse That I heard from them.

“In the past, for the sake of this discourse, I revered those who were disciplined And always showed respect for them, Even when I was walking.

“When I was circling in saṃsāra in the past, For the sake of this discourse I always expressed my gratitude To those who extended even the slightest favor.

“In the past, for the sake of this discourse, I did not seek personal gain and I did not deprecate the Dharma. Instead, I developed sympathy For my relatives and friends, and for all beings.

“In the past, for the sake of this discourse, I became learned and eloquent. I did not cling to phenomena And had no miserliness regarding the household of friends.

“In the past, for the sake of this discourse, Whenever a nonvirtuous thought arose in me, I would never let it develop But immediately confessed it.

“In the past, for the sake of this discourse, When I was born as a prince, I faithfully dedicated and offered to the buddhas All my gems, perfumed ointments, and fragrant powders.

“In the past, for the sake of this discourse, Out of sympathy for prisoners, I took upon myself, as a physical bail, The many sufferings they experienced.

“In the past, for the sake of this discourse, I renounced the five sense pleasures And always took the precepts At the six times of the month.

“In the past, for the sake of this discourse, I always cultivated patience And never gave rise to desirous miserliness, Even with respect to my wives.

“In the past, for the sake of this discourse, I enriched all destitute beings By offering them wealth, So that they could experience happiness.

“In the past, for the sake of this discourse, I always attracted everyone— Mendicants, brahmins, And all the various other types of beings.

“In the past, for the sake of this discourse, I gave generously to those in need, Always acting as a great benefactor To benefit all beings.

“I sometimes fulfilled The wishes of sentient beings By giving them flowers and fruits, Without sending anyone away.

“When I was practicing generosity in the past, I constantly maintained an impartial attitude. Therefore, with a sense of modesty, I respectfully practiced generosity toward everyone—

“Those endowed with the qualities of discipline, Those who observed improper discipline, those who had no sense of shame, And those who had achieved great miraculous power, As well as all other ordinary beings.

“Since I did not distinguish between high and low When I was practicing generosity in the past, I dedicated myself one pointedly to this discourse Without pursuing afflicted states.

“At times, in some lands, I annihilated all opposing forces And subjugated all the nāgas So that they showered rains in timely ways.

“Candraprabha, you should know that, in the pursuit of this discourse, I have undergone austerities for countless lifetimes; Even if these were described for a hundred thousand eons, This task would never come to an end.

“Abide by such a conviction and, In the future, during the final period, Give rise to genuine recollection And expound this discourse!

“I clearly see the future With my buddha eyes; I know precisely all the various actions That will occur.

“I also know all the monks who, In the pursuit of unsurpassed wisdom, Will teach this discourse with minds filled with faith, As well as all the directions in which this teaching will take place.

“I also know all the thoughts and methods of those who, In the future, during the final period, Will be interested in this discourse Upon hearing it.

“I know all the inferior beings Who will not hear this discourse And who will therefore denigrate The teachings of the Dharma.

“I will give a prophecy to all the monks and nuns Who cry out of heartfelt longing When they hear this discourse, And they will behold the supreme victors.

“Candraprabha, you should know that, Through my awakened miraculous power, I know the purity and the impurity of beings’ minds, And even all their inclinations.

“I know all the qualities of sentient beings, Such as those who are always dedicated to peace and isolation, Dwell in absorptions without any attachment to saṃsāra, And have permanently abandoned even its habitual patterns.

“I know which sentient beings will, in the future, Adhere to untrue teachings, And which ones Will be devoted to the Buddha.

“Beings who are attached to worldly pleasures Will not properly grow the seed of the buddhas’ awakening; Due to such causes and conditions, Their practices will deteriorate.

“Candraprabha, those who realize the seed of awakening Are certain to obtain pure, boundless lights. Thus, regard each of the causes and conditions related to such lights distinctly; You should perceive them all through the power of insight.

“Those who abandon unwholesome friends, Who rely on virtuous friends, And who guard the purity of their discipline Will accomplish the lights of the buddhas.

“Guard your senses, Abandon shamelessness and indecency, Cultivate virtuous qualities, And protect sentient beings!

“Stop being involved in conflicts, Realize emptiness, And develop erudition and eloquence Without hankering for personal gain!

“Regard all personal achievements as being like fecal filth And do not let the purity of your mind Be defiled by the stains of selfish gains; Pursue liberation and you will achieve the unsurpassed goal!

“Accomplish the path of the buddhas, Regard the Buddha and reality as being similar, Always set ablaze the great torch of the Dharma, And illuminate all the worlds!

“Let your mind be unshakable Like the king of mountains, And eagerly cultivate patience toward everyone, Even when you are insulted or beaten!

“Act as a genuine virtuous friend For the sake of sentient beings, Abandon all forms of inferior attitude, And always accomplish pure actions!

“Let your mind be stable, Teach the unsurpassed Dharma, And bestow this sacred discourse On the kindhearted!

“Those who pursue unsurpassed wisdom Are not afraid of saṃsāra; Having abandoned negative deeds, They will gain the most supreme benefits.

“As an analogy, Candraprabha, you should know That experts can skillfully handle fire, To produce various flavors without being burned, While unskilled dilettantes burn their palms when handling fire.

“Moreover, the disturbed and crazed mind Of someone who has been poisoned Can be cured by the heat of fire. It is similar for the wise:

“Based on the mind, they see that the mind is empty. Therefore, although they abide within saṃsāra, They see—based on the eye—that the eye is empty, And so they do not cling to the eye.

“Those who understand in that way Can dwell on the eyes without causing affliction; If they see that the eye is empty, they will achieve genuine wisdom, And light rays will therefore manifest.

“If they see that the eye is empty, They will permanently abandon desire. Due to this absence of desire, Light rays will manifest.

“What is explained here with respect to desire also applies To all the other afflictions up to anger, Ignorance, clinging to “I,” pretense, Aggression, miserliness, envy,

“Shamelessness, impatience, Haughtiness, arrogance, Pride, deceit, Carelessness, dishonesty, and so forth.

“Those who obtain genuine wisdom Realize the eye to be peace. Therefore, light rays will manifest Through this realization.

“Those who have achieved genuine wisdom Are settled in the way of the buddhas, And light rays will manifest On this basis.

“Those who have achieved genuine wisdom Are settled in the methods of the buddhas, And light rays will manifest On this basis.

“I have never heard of or seen Anyone who has permanently abandoned the obscurations And accomplished the manifestation of light rays Without achieving genuine wisdom.

“Those who, after realizing genuine wisdom, Permanently rid themselves of the harm of the obscurations And observe this conduct Will achieve the emanation of light rays.

“Those who pursue the conduct of the victors And worship the thus-gone ones After having trained in this discourse Will achieve genuine wisdom and skillful means.

“Those who have achieved genuine wisdom Should worship the buddhas To perfect the emanation of light rays Like fruits in the palms of their hands.

“For those who are deluded About the selflessness of the eye, The qualities of spiritual training will decline; Those persons will not achieve the emanation of light rays.

“It is those who realize The selflessness of the eye Who accomplish the qualities of virtuous practice; Such persons will achieve the emanation of light rays.

“Those who realize the limit of the exhaustion of the eye Will also realize the limit of the arising of the ear. Realizing the limit of the arising of the ear Is known as the quality of great virtuous practice.

“Those who do not understand the limit of the eye’s natural state Will also not understand the limit of the arising of the eye; Those persons will therefore Not achieve the emanation of light rays.

“Those who understand the ultimate essence of the eye Will also understand the limit of the arising of the eye; Those persons will therefore Achieve the emanation of light rays.

“Those who do not properly understand the limit of the eye’s natural state Will also not properly understand the limit of the arising of the eye; Those persons will therefore Not achieve the emanation of light rays.

“Those who properly understand the limit of the eye’s natural state Will also properly understand the limit of the arising of the eye; Those persons will therefore Achieve the emanation of light rays.

“Those who do not directly understand the limit of the eye’s natural state Will also not directly understand the limit of the arising of the eye; Those persons will therefore Not achieve the emanation of light rays.

“Those who directly understand the limit of the eye’s natural state Will also directly understand the limit of the arising of the eye; Those persons will therefore Achieve the emanation of light rays.

“Those who do not properly understand the limit of the eye’s natural state Will also not fully understand the limit of the arising of the eye; Those persons will therefore Not achieve the emanation of light rays.

“Those who properly understand the limit of the eye’s natural state Will also directly understand the limit of the arising of the eye; Those persons will therefore Achieve the emanation of light rays.

“Those who do not properly understand the purity of the eye’s natural state Will not properly understand the purity of the ear’s natural state; Those persons will therefore Not achieve the emanation of light rays.

“Those who properly understand the purity of the eye’s natural state Will properly realize the purity of the ear’s natural state; Those persons will therefore Achieve the emanation of light rays.

“Know that this also applies To the nose, the tongue, the body, the mind, Forms, sounds, scents, tastes, Textures, and mental phenomena.

“It also applies to the elements of earth, water, fire, and air, The world, suffering, The aggregates, elements, mundane sense sources, Words, names, and so forth.”

Then the Blessed One said to Candraprabhakumārabhūta, “Noble son, sentient beings dedicated to the Great Vehicle who wish to perfect this emanation of light rays must accomplish eighty types of accumulation of roots of virtue. What are those eighty? (1) Protecting and recollecting sentient beings, (2) being free of ill will, (3) guarding the purity of one’s discipline without letting it become corrupted, (4) being completely impartial, (5) being free of deceit, (6) being free of miserliness, (7) being free of envy, (8) being free of lustful thoughts, (9) being free of deceitful thoughts, (10) trusting the sacred discourses of the Great Vehicle, (11) being free of attachment and craving regarding power and arrogance, (12) having complete strength of patience, (13) never turning away from one’s aspirations, (14) having a completely pure motivation, (15) staying in the wilderness, (16) not associating with retinues, (17) not being thrilled about personal gains, (18) not being excited about fame, (19) dwelling firmly in the concentrations, (20) displaying the absorption of light rays, (21) sincerely revering those who observe discipline, (22) manifesting the noblest attitude toward those who practice pure conduct, (23) venerating the preceptors and teachers out of respect for the Dharma, (24) understanding the meaning of the sūtras, (25) being expert in teaching, (26) not telling lies, (27) maintaining pure motivation, (28) exerting oneself to create roots of virtue, (29) constantly practicing generosity, (30) fully understanding the activities of Māra, (31) guarding one’s senses firmly, (32) investigating the words, (33) being expert in the ultimate truth, (34) realizing the individual characteristics of the bodhisattva levels, (35) pursuing inexhaustible form, (36) being unconcerned about one’s body and life, (37) teaching to the four retinues, (38) completely interrupting worldly concerns, (39) abandoning the wrong view that denies future existence, (40) abstaining from teaching those who are untrained and show signs of dishonesty, (41) teaching those who wish to train, to the best of one’s ability and with discernment, (42) not proclaiming the praises of song and music, (43) not proclaiming the praises of ornaments and provisions, (44) correctly engaging in the truths, (45) possessing excellent erudition, (46) giving up drowsiness, (47) exerting oneself in the pursuit of the genuine Dharma, (48) revering the buddhas, (49) giving rise to the mind set on awakening, (50) giving up worldly activities, (51) exerting oneself in the precepts, (52) relying on extraordinary friends out of thirst for the Dharma, (53) untiringly pursuing roots of virtue, (54) being highly interested in monastic ordination, (55) guarding and upholding the Dharma of the buddhas, (56) not engaging in negative actions, (57) having no doubts about the teachings, (58) being skilled in teaching through analogies, (59) revealing and disclosing secrets, (60) tirelessly pursuing great awakening, (61) not forgetting the sūtras one has received, (62) not giving up one’s training, (63) defeating the proponents of opposing views, (64) pursuing the path of renunciation, (65) accomplishing countless activities, (66) gaining certainty about the wisdom of the Dharma, (67) clearly perceiving the principle of causes and results, (68) continuously remaining in saṃsāra, (69) not being attached to the three realms, (70) giving up pride, (71) teaching the presentation of the antidotes to those who have strong conviction, (72) fully understanding the particular instances of future karmic ripening, (73) properly knowing the past limit, (74) not being dependent on others, (75) diligently accomplishing the practices of abandonment, and (76) perfecting the arrays of the buddhas’ major and minor marks—those are the eighty types of accumulation.

“Furthermore, Candraprabhakumāra, those eighty qualities can be included within five qualities. What are those five? (1) Knowing saṃsāra, (2) knowing nirvāṇa, (3) knowing the exhaustion of afflictions, (4) knowing what is supreme, and (5) knowing the fruition of merit.

“Candraprabhakumāra, those five qualities can further be included within two qualities. What are those two? (1) Being adorned with a pure mind and (2) being adorned with a pure appearance.

“Candraprabhakumāra, those two qualities can further be included within a single quality. What is this quality? Accomplishing the unimpeded liberation of the thus-gone ones.

“Furthermore, Candraprabhakumāra, there is another set of eighty qualities, through which one perfects the unimpeded liberation of the thus-gone ones. What are those eighty? (1) Being endowed with the accumulation of generosity, (2) being endowed with vast insight, (3) accomplishing pure discipline, (4) being free from the torment of the afflictions, (5) overcoming pride, (6) speaking with soft words, (7) knowing a variety of topics, (8) knowing those who are virtuous friends, (9) dedicating oneself to the Great Vehicle, (10) donning the armor of diligence, (11) taming sentient beings through one’s behavior, (12) eliminating the doubts of those who have fallen into afflicted states, (13) disparaging nonvirtue and accomplishing wholesome qualities, (14) not associating with nonvirtuous friends, (15) tirelessly creating roots of virtue, (16) giving rise to the mind set on awakening, (17) engendering diligence, (18) clearly understanding the character of Māra, (19) realizing the truths, (20) worshiping only what is genuine, (21) eliminating doubts, (22) constantly wishing to make sentient beings pass beyond suffering, (23) not clinging to existence, (24) expanding the scope of one’s mind, (25) teaching about shortcomings to beings who engage in nonvirtue, (26) completely abandoning desire, anger, and ignorance, (27) not pursuing sense pleasures, (28) ripening sentient beings, (29) building stūpas of thus-gone ones, (30) developing one’s reverence toward noble beings, (31) associating with and serving those who are grounded in the Great Vehicle, (32) not praising those who follow the Lower Vehicle, (33) staying far away from those who follow the vehicle of the hearers, (34) overcoming opponents, (35) preparing vast offerings and offering them to the blessed buddhas with a noble attitude, (36) achieving unimpeded wisdom, (37) being endowed with perfect eloquence, (38) teaching the authentic Dharma through a variety of analogies, (39) not contradicting the empty essence, (40) not succumbing to laziness while pursuing the Dharma, (41) teaching the profound meaning, (42) possessing the great power of retention, (43) teaching the Dharma but not clinging to it, (44) propagating the Dharma on a vast scale, (45) insatiably guiding beings, (46) perfecting one’s modes of conduct, (47) being endowed with great majesty, (48) being endowed with unimpeded eloquence, (49) being endowed with excellent erudition, (50) not proclaiming the praises of nonvirtuous people, (51) accomplishing virtuous actions, (52) comprehending the aggregates, (53) completely giving up views, (54) realizing the essential nature of causes, (55) transcending the domain of experience, (56) giving up improper domains, (57) developing intense faith, (58) dwelling on the genuine path, (59) delighting in the Great Vehicle, (60) attracting beings impartially, (61) not being attached to selflessness, (62) not becoming weary about saṃsāra, (63) being dedicated to seeking nirvāṇa, (64) staying in the wilderness because of having few desires, (65) never succumbing to laziness while collecting alms, (66) being content with whatever one gets, (67) giving up shamelessness and indecency, (68) serving the buddhas, (69) staying in the presence of virtuous friends, (70) staying away from those who are not of the same ilk, (71) being sympathetic toward ordinary beings, (72) acting in conformity with sentient beings’ way of behaving, (73) having great faith in the buddhas, (74) abandoning those who are improper vessels, (75) not giving teachings to inappropriate beings, (76) not teaching those who do not ask for it, (77) teaching in a variety of ways to those who ask for it, (78) being disinterested with respect to food, (79) giving continuously and impartially, and (80) giving without holding anything back— Kumāra, those are the eighty qualities through which one achieves the unimpeded liberation of the thus-gone ones.”

When he heard that teaching, Candraprabhakumārabhūta became overjoyed and spoke these verses of praise in the presence of the Blessed One:

“Since the Thus-Gone One knows The limit of the exhaustion of the eye, He displays pure wisdom And is therefore endowed with pure and perfect lights.

“Since the Thus-Gone One knows The selflessness of the eye, He speaks with a pure voice And is therefore endowed with the perfect voice of Brahmā.

“Since the Blessed One Has benefited sentient beings in the past, He has perfected pure speech, And he therefore benefits an infinity of worlds.

“Since the Thus-Gone One knows The emptiness of the eye, He has perfected all-comprehending wisdom, And therefore displays the Thus-Gone One’s infinite lights.

“The Buddha knows the characteristics of the eye, And those particularities are endless; Thus, since the names of wisdom are infinite, The lights displayed by the Thus-Gone One are infinite.

“Since the Buddha knows The gateways of the particular words, He realizes that the eye is empty and beyond words, And he therefore displays infinite lights.

“Those who contemplate the selflessness of the eye Will realize that the Buddha speaks the truth, And they will therefore display the certainty Of the Thus-Gone One’s lights.

“Since the Blessed One Has perfected the most sublime miraculous powers, He understands the boundless disintegration of the eye, And he therefore benefits all the worlds.

“The great compassionate one, foremost among human beings, Knows the boundless arising of the eye; May I too, before long, Know the arising of the eye as the Blessed One does!

“In the same way, his knowledge encompasses The ear, the nose, the tongue, the body, the mind, Forms, sounds, scents, textures, mental phenomena, Worldly arising, words, names, and so forth.

“The great compassionate one, foremost among human beings, Is endowed with the excellent perfection of generosity; May I too, before long, in the same way as the Blessed One, Be endowed with the perfection of generosity!

“The great compassionate one, foremost among human beings, Is endowed with the excellent perfection of discipline; May I too, before long, in the same way as the Blessed One, Be endowed with the perfection of discipline!

“The great compassionate one, foremost among human beings, Is endowed with the excellent perfection of patience; May I too, before long, in the same way as the Blessed One, Be endowed with the perfection of patience!

“The great compassionate one, foremost among human beings, Is endowed with the excellent perfection of diligence; May I too, before long, in the same way as the Blessed One, Be endowed with the perfection of diligence!

“The great compassionate one, foremost among human beings, Is endowed with the excellent perfection of concentration; May I too, before long, in the same way as the Blessed One, Be endowed with the perfection of concentration!

“The great compassionate one, foremost among human beings, Is endowed with the excellent perfection of insight; May I too, before long, in the same way as the Blessed One, Be endowed with the perfection of insight!

“The great compassionate one, foremost among human beings, Has attained the excellent and perfect Dharma body; May I too, before long, in the same way as the Blessed One, Attain the perfect Dharma body!

“The great compassionate one, foremost among human beings, Is endowed with excellent, pure, and infinite forms; May I too, before long, in the same way as the Blessed One, Be endowed with pure forms!

“The great compassionate one, foremost among human beings, Is endowed with an excellent, pure, and limitless mind; May I too, before long, in the same way as the Blessed One, Be endowed with a pure mind!

“The great compassionate one, foremost among human beings, Is endowed with the most excellent and infinite qualities; May I too, before long, in the same way as the Blessed One, Be endowed with supreme qualities!

“The great compassionate one, foremost among human beings, Is endowed with the excellent and boundless physical marks; May I too, before long, in the same way as the Blessed One, Be endowed with the physical marks!

“The great compassionate one, foremost among human beings, Is endowed with pure and infinite voices; May I too, before long, in the same way as the Blessed One, Be endowed with pure voices!

“The great compassionate one, foremost among human beings, Has reached excellent and boundless great miraculous power; May I too, before long, in the same way as the Blessed One, Be endowed with great miraculous power!

“The great compassionate one, foremost among human beings, Remains in the three realms to guide sentient beings; May I too, before long, in the same way as the Blessed One, Guide sentient beings!

“The great compassionate one, foremost among human beings, Has transcended the infinite activities of saṃsāra; May I too, before long, in the same way as the Blessed One, Transcend the activities of saṃsāra!

“The great compassionate one, foremost among human beings, Has transcended the infinite modes of desire; May I too, before long, in the same way as the Blessed One, Transcend the modes of desire!

“The great compassionate one, foremost among human beings, Has transcended the infinite modes of anger; May I too, before long, in the same way as the Blessed One, Transcend the modes of anger!

“The great compassionate one, foremost among human beings, Has transcended the infinite modes of ignorance; May I too, before long, in the same way as the Blessed One, Transcend the modes of ignorance!

“The great compassionate one, foremost among human beings, Has transcended the infinite modes of desire and anger; May I too, before long, in the same way as the Blessed One, Transcend the modes of desire and anger!

“The great compassionate one, foremost among human beings, Has transcended the infinite modes of anger and ignorance; May I too, before long, in the same way as the Blessed One, Transcend the modes of anger and delusion!

“The great compassionate one, foremost among human beings, Has transcended the infinite modes of desire and ignorance; May I too, before long, in the same way as the Blessed One, Transcend the modes of desire and delusion!

“The great compassionate one, foremost among human beings, Has transcended the infinite modes of the joint afflictions; May I too, before long, in the same way as the Blessed One, Transcend the modes of the joint afflictions!

“Since he has transcended desire, The Guide benefits the entire world; May I, too, achieve that wisdom, To benefit the world just as the Blessed One does!

“Since he has transcended anger, The Guide benefits all the world; May I, too, achieve that wisdom, To benefit the world just as the Blessed One does!

“Since he has transcended ignorance, The Guide benefits all the world; May I, too, achieve that wisdom, To benefit the world just as the Blessed One does!

“Since he has transcended desire and anger, The Guide benefits all the world; May I, too, achieve that wisdom, To benefit the world just as the Blessed One does!

“Since he has transcended anger and ignorance, The Guide benefits all the world; May I, too, achieve that wisdom, To benefit the world just as the Blessed One does!

“Since he has transcended desire and ignorance, The Guide benefits all the world; May I, too, achieve that wisdom, To benefit the world just as the Blessed One does!

“Since he has transcended desire, anger, and ignorance, The Guide benefits all the world; May I, too, achieve that wisdom, To benefit the world just as the Blessed One does!

“Since he is endowed with supreme wisdom, The Thus-Gone One guides all the many gods; May I, too, achieve that wisdom And become a teacher to lead both gods and humans!

“Since he is endowed with supreme wisdom, The Thus-Gone One guides all the many groups of nāgas; May I, too, achieve that wisdom And become a teacher to lead both gods and humans!

“Since he is endowed with supreme wisdom, The Thus-Gone One guides all the numerous yakṣas; May I, too, achieve that wisdom And become a teacher to lead both gods and humans!

“Since he is endowed with supreme wisdom, The Thus-Gone One guides all gandharvas and the countless kumbhāṇḍas Along with their retinues; may I, too, achieve that wisdom And become a teacher to lead both gods and humans!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the true nature of phenomena; May I, too, achieve that wisdom And be free from doubts about that truth!

“Since he knows the limit of the exhaustion of suffering, The Thus-Gone One benefits all beings; May I, too, achieve that wisdom And be free from doubts about the exhaustion of suffering!

“Since he knows the limit of the exhaustion of causes, The Thus-Gone One benefits all beings; May I, too, achieve that wisdom And be free from doubts about the exhaustion of causes!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the activities of the world; May I, too, achieve that wisdom And be free from doubts about the activities of the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows what is possible and impossible in the world; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the karmic actions and effects of the world; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the various natures of the world; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One knows the actions that lead to all destinations; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the various inclinations of worldly beings; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One knows all the modes of the faculties; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the practices of concentration; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the practices of liberation; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the practices of equipoise; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the practices of attainment; May I, too, achieve that wisdom And benefit all the world!

“Since he clearly understands saṃsāra, The Thus-Gone One knows that saṃsāra arises from the cause of the afflictions; May I, too, achieve that wisdom And benefit all the world!

“Since he clearly knows everything, The Thus-Gone One is peerless when it comes to benefitting the world; May I, too, achieve that wisdom And benefit all the world!

“Since he dwells within states of absorption, The Thus-Gone One manifests the wisdom of unique methods; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One knows the infinite deeds of previous lives; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the countless deaths and rebirths; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows all the exhaustions of the afflictions; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One has awakened to unsurpassed and perfect buddhahood; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One has completely abandoned all afflictions and their habitual patterns; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme wisdom, The Thus-Gone One clearly knows the qualities of escaping saṃsāra; May I, too, achieve that wisdom And benefit all the world!

“Since he clearly knows the meaning of the Dharma, The Thus-Gone One makes countless beings understand; May I, too, achieve that wisdom And benefit all the world!

“The Thus-Gone One clearly knows that, by nature, Phenomena are like illusions, dreams, and mirages; May I, too, achieve that wisdom And benefit all the world!

“The Thus-Gone One clearly knows The words and expressions of the whole world; May I, too, achieve that wisdom And benefit all the world!

“Since he is endowed with supreme eloquence, The Thus-Gone One teaches the profound, sacred Dharma; May I, too, achieve that wisdom And benefit all the world!

“Since his body, speech, and mind are calm, The Thus-Gone One always acts based on wisdom; May I, too, achieve that wisdom And benefit all the world!

“Since he clearly knows the three times, The Thus-Gone One is free from clinging, attachment, and impediment; May I, too, achieve that wisdom And benefit all the world!

“Since he has accomplished discipline, absorption, and insight, The Thus-Gone One will never regress from those; May I, too, achieve that wisdom And become the most compassionate being in the three realms!

“Since he has accomplished the liberations, The Thus-Gone One’s liberated wisdom and realization are irreversible; May I, too, achieve that wisdom And become the most compassionate being in the three realms!

“Since he has accomplished tranquility and insight, The Thus-Gone One is unequaled within the worlds of gods and humans; May I, too, achieve that wisdom And become the most compassionate being in the three realms!

“Since he is endowed with supreme wisdom, The Thus-Gone One does not cling to worldly concerns; May I, too, achieve that wisdom And become the most compassionate being in the three realms!

“Since he knows the world, The Thus-Gone One clearly sees all the various destinies; May I, too, achieve that wisdom And be free from doubts about those destinies!

“Since he knows the limits of arising and exhaustion, The Thus-Gone One is free from delusion about them; May I, too, achieve that wisdom And be free from doubts about the nature of arising and exhaustion!

“Since he knows the limit of complete peace, The Thus-Gone One is free from delusion about it; May I, too, achieve that wisdom And be free from doubts about that complete peace!

“Since he knows the limit of saṃsāra, The Thus-Gone One is free from delusion about it; May I, too, achieve that wisdom And be free from doubts about saṃsāra!

“Since he knows the past and future limits, The Thus-Gone One has attained self-taught wisdom; May I, too, achieve that wisdom And be free from doubts about the past and future limits!

“Since he knows the limit of the faultless state, The Thus-Gone One has attained self-taught wisdom; May I, too, achieve that wisdom And be free from doubts about that faultless state!

“Since he knows the past and future limits, The Thus-Gone One does not cling to permanence or discontinuation of the eye; May I, too, achieve that wisdom And be free from doubts about the past and future limits!

“Since he knows the limits of arising and exhaustion, The Thus-Gone One does not cling to permanence or discontinuation of the eye; May I, too, achieve that wisdom And be free from doubts about the nature of arising and exhaustion!

“Those who do not understand the past and future limits Generate clinging toward objects of desire; Since the Thus-Gone One clearly knows these, He does not cling to objects of desire.

“Those who do not understand the limits of existence and nonexistence Generate clinging toward objects of desire; Since the Thus-Gone One clearly knows these, He does not cling to objects of desire.

“Those who do not understand exhaustion and non-exhaustion Generate clinging toward objects of desire; Since the Thus-Gone One clearly knows these, He does not cling to objects of desire.

“Those who do not understand engagement and nonengagement Generate clinging toward objects of desire; Since the Thus-Gone One clearly knows these, He does not cling to objects of desire.

“The same applies to anger, ignorance, aggression, Pretense, deceit, envy, pride, haughtiness, Generosity, discipline, patience, Diligence, concentration, and insight.”

Aware of Candraprabhakumārabhūta’s thoughts, the Blessed One smiled and emitted golden light rays that illuminated countless buddha realms and accomplished the benefit of beings within the worldly realms. Then those light rays circumambulated the Blessed One three times and vanished into the top of the Thus-Gone One’s head.

At that moment, the bodhisattva Maitreya stood up, draped his shawl over one shoulder, knelt on his right knee, and prostrated to the feet of the Blessed One. With his palms respectfully joined together, he praised the Blessed One and posed some questions with these verses:

“You roar like thunder and like a lion, Your voice resembles the song of the kalaviṅka bird, And you beat the great Dharma drums. Why do you smile?

“You shine more brightly than a thousand suns, Your voice is immaculate, And you possess the most amazing qualities. Why did you emit light?

“You are adorned with generosity, discipline, patience, Diligence, concentration, and insight. You have mastered all those perfections. Why did you emit light?

“Thus-Gone One, your voice is soft, You have permanently abandoned harsh words, And you heal the diseases of sentient beings. Why did you emit light?

“Great compassionate one, leader of human beings, You realize that the eye is always empty and void, And you teach the Dharma to sentient beings With your pure Brahmā voice.

“The same applies to the ear, the nose, the tongue, The body, the mind, words, names, and so forth, Up to the origin, cessation, The path, wisdom, and patience.

“Great compassionate one, leader of human beings, You realize that the limits of the arising and exhaustion of the eye And complete peace, as well as saṃsāra, Are empty and void.

“The same applies to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

“You also teach that dependently arisen phenomena Are beyond permanence and discontinuation, And that they are not produced by themselves or by others, But that they originate from numerous conditions.

“At times, you describe the basis of suffering Using various explanations. At times, you praise the light of the buddhas According to a variety of meanings.

“At times, you teach about the disengagement of phenomena Using countless words. At times, you reveal the nonexistence Of a person, a life principle, a self, and a sentient being.

“Countless buddhas of the past Have also taught this Dharma Through hundreds of thousands Of inconceivable verses.

“The Thus-Gone One teaches About qualities, the Dharma, and the natural state, But he is beyond expressions and things expressed. Therefore, the Dharma that he expresses is also nonexistent.

“Blessed One, since you induce understanding in beings By teaching the true Dharma, The gods and yakṣas who hear your teachings Will gain understanding.

“Likewise, all the asuras Will develop sincere interest, And countless humans Will cut through the web of doubt.

“They will realize the nature of desire, Eradicate anger and ignorance, And completely abandon The entire mass of suffering.

“Suffering comes from the proliferation Of craving, pride, Ignorance, deceit, and envy; Ultimately, all those categories are pure.

“Since the Thus-Gone One clearly knows The many terms related to every single Dharma teaching, He delivers countless Hundreds of thousands of teachings.

“Since he has properly trained in the Dharma Under countless buddhas, The words he expresses to teach Every single Dharma topic are endless.

“Since the Thus-Gone One knows The many categories of phenomena, He clearly understands the distinctions pertaining To initial, intermediate, and concluding statements.

“Since he has learned All the varieties of different words, He clearly knows how to teach The excellent, supreme meanings.

“Since such a completely pure voice Originates from a collection of causes and conditions, It does not depend on the tongue alone, Or on the body and the mind alone.

“The earth has shaken in six ways, And retinues have gathered from the ten directions. When they gaze upon the Blessed One, their palms joined, May their doubts be cleared away!

“The Thus-Gone One realizes That the limits of the exhaustion and arising of the eye Are always intrinsically empty and void, Beyond coming and going.

“He dwells within the very limit of reality, Beyond abiding and fixation. Blessed One, your eye is unimpeded, So I ask you this today:

“Since the Thus-Gone One realizes That the past and future limits of the eye, Its exhaustion and its non-exhaustion, as well as saṃsāra, Are intrinsically empty and void,

“He brings delight to worldly beings By revealing the meanings of the Dharma. Why does the sage, who is endowed With that melodious voice, smile?

“Blessed One, you realize that the past and future limits, As well as the eye, are empty and void, And you are free from concepts and words. Why do you smile?

“Blessed One, you know that the eye is beyond measure, And that the various verbal expressions Are always empty and void by nature. Why do you smile?

“Blessed One, you clearly know that the limits of exhaustion and arising, As well as the eye itself, are empty and void, And you have completely Abandoned all afflictions.

“You have obtained the wisdom Of the buddhas’ awakening, And you have an excellent and supreme renown. Why do you smile?

“Blessed One, since you have trained for a long time, You teach the inconceivable. You realize the emptiness of the eye, And you are always stainless and immaculate.

“You know all the countless thoughts Through a single realization. As your light rays illuminate the worlds, What do these omens portend?

“Great Sage, manifest Buddha, Exalted leader of human beings, Since you have eliminated all afflictions, Your mind is always peaceful and disengaged.

“Thus-Gone One, with your supreme wisdom You know the limit of the exhaustion of the eye. Due to what causes and conditions Do you smile today?

“The same applies to the ear, the nose, The tongue, the body, the mind, The six sense objects, and the four great elements, Up to words and names.

“Blessed One, you realize that the eye is selfless, That the ear is impermanent, And that the nose is empty. Why do you smile?

“Blessed One, you realize that the tongue is selfless, That the body is impermanent, And that the mind is empty. Why do you smile?

“Blessed One, you realize that forms are selfless, That sounds are impermanent, And that scents are empty. Why do you smile?

“Blessed One, you realize that tastes are selfless, That touch is impermanent, And that mental phenomena are empty. Why do you smile?

“Blessed One, you realize that earth is selfless, That water is impermanent, And that fire is empty. Why do you smile?

“Blessed One, you realize that air is selfless, Essences are impermanent, And material things are empty. Why do you smile?

“Blessed One, you realize that the world is selfless, That suffering is impermanent, And that the aggregates are empty. Why do you smile?

“Blessed One, you realize that the elements are selfless, That the world is impermanent, And that arising is empty. Why do you smile?

“Blessed One, you realize that sounds are selfless, That names are impermanent, And that the path is empty. Why do you smile?

“Blessed One, you realize that wisdom is selfless, That disengagement is impermanent, And that sentient beings are empty. Why do you smile?

“Blessed One, you realize that any nature lacks inherent nature, That the self is devoid of self, And that inclinations are empty. Why do you smile?

“You see that saṃsāra is selfless, You know what is permanent and impermanent, And you realize that nirvāṇa is empty. Why do you smile?

“Thus-Gone One, your mind is free, Your renown pervades the entirety of the three realms, And you are worshiped by all beings, Such as Śakra, the rulers of human beings, and nāgas.

“The Thus-Gone One realizes That the limits of the exhaustion And arising of the eye are void. Why does he smile?

“All the countless heirs of the buddhas Have gathered in this retinue. They were born from the Buddha’s speech And emanated from the Dharma.

“They have come into the presence of the Blessed One And respectfully join their palms. For those who have gathered in this assembly, I ask you to declare the causes and conditions of this light.

“Since the Thus-Gone One realizes That the eye is empty and selfless, He truly surpasses All householder practitioners.

“The Thus-Gone One knows The lack of difference and the sameness of phenomena. Blessed One, you know this through your insight— You do not perceive this through your miraculous powers.

“Blessed One, you realize that the eye is selfless, That its essence is empty, and that it does not come from or go anywhere— Your immaculate wisdom is immeasurable. Why do you smile?

“Thus-Gone One, your births are totally exhausted, And you protect all the worlds through your great compassion. Dharma lord, supreme leader of human beings, Please tell us why you smile!

“Countless great bodhisattvas And hosts of majestic gods Are holding sublime parasols in the sky, And this great earth has shaken.

“You bring delight impartially to those Who have accomplished virtuous qualities For a long time under the thus-gone ones of the past. Great compassionate leader, please tell us why you smile!

“Those who have worshiped buddhas in the past Are filled with joy when they hear this teaching. Great guide, supreme leader of human beings, Please tell us why you smile!

“Blessed One, you please beings through your manifold teachings, Your melodious voice resembles the songs of the swan—the king of birds— And countless delightful words manifest spontaneously from your mouth. Please tell us why you emitted light!

“The praises of your agreeable speech are proclaimed In countless millions of verses, And you are endowed with the supreme voice of the black Indian cuckoo. Please tell us why you emitted light!

“The deep thunder roar by which you teach the Dharma Resounds throughout countless hundreds of thousands of worlds. Through your compassion you teach using both harsh and sweet words. Why did you emit golden light?

“You understand arising, non-arising, exhaustion, and non-exhaustion, And you realize that the eye is absent and beyond coming and going. Illuminator of the world, supreme ambrosia, Why did you emit golden light?

“You realize that the occurrence of the eye Is always empty and void, beyond coming and going, And groundless, like a mirage or a water bubble. What are the causes and conditions of your smile?

“Know that the same applies To the ear, the nose, the tongue, the body, the mind, Forms, sounds, scents, tastes, textures, and mental phenomena, Up to words, names, and so forth.

“Your body is permanent like vajra and indestructible. It is endowed with a hundred thousand perfect and supreme marks, And you move your body without any fetters. Please tell us—what are the causes and conditions of your smile?

“Your calves are round, your heels are broad, And like a lion your abdomen does not bulge— Your navel is deep, and your waist is broad. Please tell us—what are the causes and conditions of your smile?

“Your golden body is pure, stainless, and immaculate, And each hair on your body is deep black, Perfumed, and curls to the right. Please tell us—what are the causes and conditions of your smile?

“Your sublime body, perfect and permanently enduring, Is like the king of trees, the banyan fig. It is adorned with all qualities, And your melodious voice pleases your retinues.

“Your shoulders are round, your upper arms are thick and beautiful, Your crown protuberance is perfect and coiled clockwise, You move throughout countless hundreds of thousands of realms, And you point out to sentient beings the mistaken and the correct paths.

“Your teeth are white and spotless like conch shells, Your tongue is long and can cover your whole face, Your cheeks resemble the jaws of a lion, and your nose is prominent. All those qualities arise from your skill and your pure mind.

“The fragrance of blue lotus flowers exudes from your mouth, And your body is pervaded by the scent of sandalwood. Since you have cultivated love extensively in the past, Your pure intent is uninterrupted.

“Thus-Gone One, the soles of your feet are even, And although they touch the ground, they remain unsullied by dust. Walking like a lion and an elephant, You have transcended the entire world.

“You are beautified by the marks of thousand-spoked wheels, And your sublime light shines brilliantly. Since you benefit beings through your virtue, Whoever sees you is filled with faith.

“Each of your fingers emits a hundred thousand light rays That illuminate countless buddha realms. Since you have accomplished so many virtuous practices in the past, You have achieved those various arrays of excellent marks.

“Your form body is perfect and unequaled, The marks that beautify your face are magnificent, And you benefit the world through your miraculous powers. Please tell us why you smile!

“Your calves are similar to the calves of antelope, And the shape of your body resembles that of a lion. You appear within the worlds and illuminate them. Please tell us why you smile!

“Like a stallion, your genitals are hidden and stainless; The palms of your hands are even and broad, And your arms reach past your knees. Amazing and magnificent lion of human beings, please tell us why you smile!

“Innumerable brilliant, soothing, and brightly colored light rays Radiate from your body. Your pure mind is uninterrupted, And you reveal countless discourses.

“Such qualities will not be accomplished By those who uphold eternalist or nihilist views. Only those who have abandoned extreme views Will swiftly attain the pure body of the blessed ones.

“Your speech resounds like divine drums and roaring thunder; It is melodious and clear like the songs of the kalandaka bird And endowed with a hundred thousand tunes of divine songs. Please tell us why you emitted lights!

“Great Guide, by teaching the Dharma through a single teaching, You interrupt the practices of those who adhere to improper discipline. Whatever melodious words come from the Thus-Gone One’s mouth Are profound and amazing!

“Leader of human beings, the light rays emitted from between your eyebrows Illuminate a hundred thousand buddha realms, Your sublime eyes have a deep black color, And the mark of your crown protuberance cannot be seen by the celestial gods.

“Your forty teeth, White like crystal, Are the manifestation of your immeasurable virtuous activities. Please tell us why you smile!

“Thus-Gone One, your body of perfect qualities Shines with countless excellent and magnificent colors And emits the most amazing pure light rays. Please tell us why you smile!

“Great compassionate one, supreme victor, leader of human beings, You know the pure intentions of sentient beings, And you have achieved supreme, unimpeded eloquence. Please tell us why you smile!

“Since the Thus-Gone One has reached the other shore, He is perfectly endowed with the three knowledges and the six higher perceptions, And he displays innumerable pure light rays. Please tell us why you smile!

“Blessed One, during countless eons in the past, You worshiped a hundred thousand blessed ones, And the fruition of such causes is inexhaustible. Please tell us why you smile!

“Blessed One, since for countless eons in the past You have dwelled within supreme states of absorption, You have realized the limits of the arising and exhaustion of the eye. Please tell us why you smile!

“Great guide, you clearly know The past, the future, and the present— Your immaculate wisdom is unimpeded and inconceivable, Please tell us why you smile!”

At that moment, in front of the numerous retinues, the Blessed One extended his golden hand, placed it on Candraprabhakumārabhūta’s head, and spoke these verses:

“Kumāra, listen carefully! I now entrust to you This teaching on awakening— The sūtra on the manifestation of lights.

“In the future, during the final period Of the degenerate times, When the Dharma is about to vanish, You must reveal it and expound it to sentient beings!

“With my buddha eye, I see and know All those who, in the future, during the final period, Will be interested in this excellent, profound, and sacred sūtra, As well as all those who will not be interested in it.

“Sentient beings who pursue The path of awakening Should constantly recollect the Buddha And keep this discourse in mind.

“Those whose faith has disappeared, Who are attracted to distraction, And who delight in sleeping both day and night Will not be interested in this discourse.

“Even if they become renunciants Under my teachings, Interest in the qualities of nirvāṇa Will not arise in them.

“Those fools will squander the gifts of faith, And even if they hear repeatedly About the defects associated with conditioned phenomena, They will cling to worldly concerns, and fear will not arise in them.

“Those fools Will deprecate the wise ones, And even if they wear the Dharma robes, They will be devoid of even the slightest trace of insight.

“Since they will not know the true words Well-spoken by the Sage, And even if they hear them, they will not believe in them, Do not stay in the company of such fools!

“Even if they hear these magnificent teachings, Joy and devotion will not arise in their minds. I reproach such individuals; Though they have a human body, they waste it in meaningless pursuits.

“Those whose minds become filled with joy and devotion When they hear these profound teachings Have already met buddhas in the past. There is thus no doubt that they will reach unsurpassed awakening.

“Fools who are inferior due to their unwholesome views And sever the life force of insight will forsake awakening; Therefore, abandon such nonvirtuous friends And instead attend to the wise ones and revere them!

“All the innumerable defects in all the worlds, And all sentient beings sinking in the three lower realms, Originate from the causes and conditions of ignorance and delusion; Therefore, those who follow their afflictions will not gain freedom.

“Since they forsake the true Dharma And practice what is contrary to the Dharma, You should abandon Those inferior, deluded beings!

“Like a charioteer breaking The axle of his steering wheels, Sentient beings who engage in nonvirtuous actions Will be reborn in the hell realms.

“Abusive words always come back to harm Those who pronounce them, Just like a sharp axe that strikes the body Of the one who wields it.

“Karmic ripening is experienced without fail, In accordance with the causes and conditions of the actions performed. Those who do not understand this will attend to worldly sages, Thinking they are virtuous friends.

“Then, thinking that those who meditate on emptiness Realize the unconditioned, they will develop nihilist views; They will say that the body becomes like a broken pot And that the mind also ceases to be.

“They will mostly be drawn To idle gossip, And, strongly attached to it, They will gain no benefits whatsoever.

“The harm caused by poisonous snakes Will never cause many beings to fall into the lower realms, But when a fool teaches the Dharma he destroys roots of virtue, Which causes countless beings to fall into the hell realms.

“You who have gathered in this assembly should consider That Candraprabhakumāra, who is present here today, Has worshiped and venerated countless blessed buddhas in the past— As many as there are grains of sand in the Ganges.

“Since he has pursued unsurpassed wisdom By meditating in a steadfast manner, His mind does not dwell On any of the realms of existence.

“Since he knows that the limit of the arising of the eye Is always pure, He has abandoned concepts, And he is utterly free from clinging.

“He will teach this unsurpassed sūtra On the manifestation of lights In order to benefit Countless sentient beings.

“Since fools are unable to train in this teaching, They regard genuine spiritual practices as faulty. Therefore, stay far away from such fools; Do not assist them, and do not train in their teachings!

“Since fools are attracted to dispute, They are unable to earnestly adopt behavior that is free from conflict. Such beings are utterly devoid of an appropriate mindset, So do not serve them or proclaim their praise!

“Since fools are lazy and indolent by nature, They constantly engage in physical, verbal, and mental nonvirtuous actions; They therefore completely lack Pure discipline, insight, and erudition.

“They always think about the objects of their desires, And they are drawn to distractions; Regard the families, blood lines, And bodies of such fools as inferior!

“They are filled with aggression, they do not listen to advice, And their faces are repulsive; Even if they are born in virtuous locations, Their bodies will be vile.

“Since they cling to the notion of self, they are deluded about the true meaning. Since they lack intelligence, they are unable to understand the diversity of words. Even if they hear teachings about intrinsic emptiness, They are not interested in them.

“The thus-gone ones, the blessed ones Have long ago abandoned all worldly verbal constructs. Ordinary beings cling and are attached to those, And so, for as long as they live, they fail to gain understanding and realization.

“Though they might proclaim the praises of discipline, They do not practice pure conduct. Though their mouths might teach the Dharma, Their bodies engage in practices that are contrary to it.

“Though they might teach the Vinaya, They always behave in ways that are contrary to it. The Buddha has instructed his disciples To wear the saffron-colored robes.

“Still, even if those who observe improper discipline Put on such robes, It only causes the strength of pride and carelessness To grow in their minds.

“When they eat the food that is donated to them with faith, It is like swallowing burning iron. In that way, after renouncing their households, They do not experience sense pleasures,

“Nor do they gain the supreme happiness Associated with the Dharma of the buddhas. In this way, they aspire for a variety of experiences And do not abandon the two extremes.

“None of their interests are pure, And even when such fools are in a large retinue, They are like foxes That have entered a pack of lions.

“Even if you give Teachings related to peace, They do not understand or realize The meaning of suchness and emptiness.

“Even if their teachings are praised in large retinues, This only causes their arrogance to increase; Since they do not recollect the great teacher, They lack modesty and humility.

“Even when they take hold of impure objects, They joyfully hold on to them As if they were wish-fulfilling gems, And their minds never let go of them.

“Though such vile beings Might renounce their households, Guard their behavior, put on Dharma robes, And carry alms bowls,

“These are all merely superficial displays, And so they utterly lack true insight. Even if they shave their facial hairs, They do not renounce harmful attitudes.

“Since they follow teachings contrary to virtuous practice And fall into mistaken views, The path leading to disengagement and nirvāṇa Is completely ruined for them.

“They will not achieve the fruition Resulting from engaging in virtuous practice, And so their ignorance and other afflictions Will not diminish in the slightest.

“While roaming in the cities, They sing the praise of disengagement. Due to their lack of intelligence, Those fools do not understand the genuine path.

“All their aspirations are nonvirtuous; Even if they stay in the wilderness, It is not to accomplish the true causes of nirvāṇa, But out of desire for personal gain.

“Fond of drowsiness and sleep, They are concerned about their physical well-being And constantly long For ways to accomplish that goal.

“Even if they stay in the wilderness for many years, They adhere to mistaken views, And so they stray from the path leading to nirvāṇa, Never obtaining the results of the paths of virtuous practice.

“Since they regress from the genuine view And transgress pure discipline, They always crave fine clothes to adorn their bodies, And for the happiness of sensual pleasures.

“When they enter cities, They bear the marks of pride And do not guard their physical actions, And so they do not observe pure conduct.

“At times, when they enter cities and roam about, They boast about their characteristics in these words: ‘You should know that the caves in the wilderness are my home. My eyes downcast, I glance upward slowly, walking and stopping serenely.’

“Since they do indeed look like worthy ones, All the householders say to one another, ‘This monk who stays in the wilderness Is truly a noble being!’

“At other times, when visitors come to see them While they stay in the forest, they brag in words such as these: ‘In these jungles I wander day and night’ Or ‘This mat of fresh grass is where I sit.’

“At other times, when they go to cities and enter homes, They eagerly ask with deception, ‘Are you well?’ Before engaging in frivolous mundane conversations Related to various topics such as kings and thieves.

“At other times, driven by attachment, They boast about their own qualities In various ways In the presence of women.

“They say, ‘I am a great field of merit for the entire world; I have renounced my kingdom and become a renunciant, And now I meditate on the path. My queen and my children have been reborn in the higher realms.’

“Upon hearing those words, The women are filled with immense respect; They collect clothes, food, and beverages, which they offer with the words, ‘Venerable, look upon us with compassion—please come to us directly!’

“Since such people are attached to delicious meals And do not know their defects, They are at the mercy of Māra, Like turtles caught in nets.

“Even while staying in the wilderness, They are conceited about their achievements, And they continue to despise and deprecate Those monks who are diligent.

“Since they repeatedly give rise to attachment Out of the delusion related to gain and fame, And since they constantly engage in deceitful actions to sustain themselves, They repeatedly increase their physical and verbal unwholesome actions.

“Even if benefactors make offerings to them out of faith, Their merit will decrease through the power of their laziness. Since those fools always long for nonvirtue, They will never reach the acceptance that accords with emptiness.

“For those who completely abandon those faults On the basis of my teachings And practice with zeal and conscientiousness, It will not be difficult to hear this teaching.

“For those who are unshaken by worldly concerns Such as gain, loss, praise, criticism, Suffering, and happiness, It will not be difficult to receive this teaching.

“For those who perceive the body as filth, The aggregates as wounds, And food as poison for the wounds, It will not be difficult to receive this teaching.

“For those who do not become haughty But put on the attire of modesty Even when they receive fine clothes, It will not be difficult to receive this teaching.

“For those who are not conceited about their appearance and strength, Who are not attached to food But merely eat to sustain their lives, It will not be difficult to receive this teaching.

“For those who know that the objects of craving are empty And therefore neither indulge in nor reject pleasures But always act with the understanding of emptiness and disengagement, It will not be difficult to receive this teaching.

“For those living alone in the mountains—more than a league away— Who, while absorbed in equipoise, Realize the selflessness of conditioned phenomena, It will not be difficult to receive this teaching.

“For those who accomplish the path of the pure eye By realizing the characteristics of the limits Of the exhaustion, arising, and cognition of the eye, It will not be difficult to receive this teaching.

“The same also applies to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

“You should know that, In the future, All the countless monks will be Either diligent or lazy in those ways.

“You should know that, in those ways, They will either be virtuous or nonvirtuous friends, Accomplished or unaccomplished, Trusting or untrusting.

“You should know that, in those ways, they will be Either virtuous or nonvirtuous friends Who accomplish or do not accomplish The path of the eye’s exhaustion.

“You should know that, in those ways, Some will be strongly interested in awakening, Only to lose interest later, After one, two, or three months have passed.

“Still, even if the interest Born upon hearing this teaching Declines in some, They will revive their faith later on.

“Some will not abandon their carelessness When they hear this teaching; Instead, they will think, ‘This discourse is not the Buddha’s words!’

“After hearing this teaching, Some will be caught by Māra; Even if faith has initially arisen in them, They will abandon it later on.

“Those who are not interested in the Dharma will pursue falsehood, fame, and gain; Although they might sing the praises of the lights Of dhāraṇīs, absorption, and complete comprehension As they roam through cities and towns, they will not gain true realization.

“Those who are bound by the five sense pleasures And pursue worldly activities Will involve themselves in concepts and statements, And so denigrate the training in emptiness.

“Devoid of mindfulness and insight, Their whole life will be wasted in meaningless pursuits; The fools who abandon the Dharma of emptiness obstruct their discipline, And so fall into the Hell of Unceasing Torment, never to be reborn in the higher realms.

“Someone who hears this discourse And memorizes a single four-line verse from it Is more exalted than someone who builds A thousand stūpas in every single moment.

“Someone who hears this discourse And memorizes a single four-line verse from it Is more exalted than someone who offers A hundred thousand flower garlands to the stūpas of the buddhas.

“Someone who contemplates this discourse For just a single moment Is more exalted than someone who builds As many bejeweled stūpas as there are grains of sand in the Ganges.

“Someone who contemplates this discourse For just a single moment Is more exalted than someone who venerates Ten million buddha realms by tossing flowers.

“Someone who contemplates this discourse For just a single moment Is more exalted than someone who offers Ten million Dharma robes to the buddhas.

“The buddha eye is pure and superior— There is nothing that it does not know and see. Those who are dedicated to this discourse Will achieve the buddha eye.

“Countless eons ago, The Buddha Dīpaṅkara appeared. I was at that time the child of a brahmin, And I worshiped him by holding up flowers.

“He prophesied that I would become a buddha Named Śākyamuni, And that I would teach this discourse While sitting at the seat of awakening.

“You were a young boy at that time. When you heard this prophecy, You became overjoyed and filled with faith. With your palms joined, you made this aspiration:

“ ‘When this brahmin child becomes a perfect buddha, May I become his assistant. After he passes into nirvāṇa, May I uphold and guard his collection of teachings!’

“When the Buddha Dīpaṅkara Taught this discourse on the manifestation of lights, Both the brahmin son and the young boy Listened to it carefully and kept it in mind.

“In the past, I once offered blue lotus flowers to that buddha. You were present at that time, and you made the aspiration To uphold this discourse during the final period of my teachings And to propagate it on a vast scale.

“Those who, upon hearing this teaching, Do not give rise to aversion but hold it, Keep it in mind, read it, and recite it Are sublime beings!

“In the future, you should uphold This teaching that is difficult to hear, Teach it extensively, and reveal its meaning To sentient beings!

“In the past, When the true Dharma was about to disappear, I also taught this discourse on the manifestation of lights Extensively to sentient beings.

“Because fools do not accomplish it with determination, They deprecate it. Still, when I hear their words, I do not become angry.

“Instead, I always cultivate patience And benefit the world. Since the strength of my patience is perfect, I am adorned with the major and minor marks.

“Kumāra, you should regard the excellent And perfect body of the Buddha, As well as his pure and sublime golden color, As the outcome of the strength of his patience.

“Countless realms shake When my feet touch the earth, Yet no sentient being loses balance; All this is the outcome of the strength of my patience.

“The hundred thousand light rays Emitted from each pore of my hair Illuminate all directions; All this is the outcome of the strength of my supreme patience.

“Creatures with frightening appearances such as rākṣasas, As well as ravishing and majestic beings, All show reverence to me; All this is the outcome of the strength of my supreme patience.

“All the members of my retinues Have developed gentle minds, And they revere the Thus-Gone One; All this is the outcome of the strength of my supreme patience.

“All the praises of the Buddha’s qualities Proclaimed within my great assemblies With a hundred thousand musical tunes, All this is the outcome of the strength of my supreme patience.

“A hundred thousand malevolent And frightening nāga kings Become pleased when they see the Buddha; All this is the outcome of the strength of my supreme patience.

“Beings such as rākṣasas and yakṣas Come to me carrying hundreds of thousands Of flower garlands to worship me; All this is the outcome of the strength of my supreme patience.

“Thus-gone ones residing In countless hundreds of thousands of realms Are praising my qualities; All this is the outcome of the strength of my supreme patience.

“Hundreds of thousands of mahoragas And kaṭapūtanas gather together And worship me by tossing flowers; All this is the outcome of the strength of my supreme patience.

“Sixty billion beings Including the yakṣa kings Come to worship me; All this is the outcome of the strength of my supreme patience.

“The kings of the nāgas Such as Manavaka Also offer me red pearls; All this is the outcome of the strength of my supreme patience.

“Tumburu and a hundred thousand other devas of music Gather together And worship me with music; All this is the outcome of the strength of my supreme patience.

“Hundreds of thousands of mahoragas And kaṭapūtanas gather together And worship me with offerings of flowers and perfumes; All this is the outcome of the strength of my supreme patience.

“The nāga king Gandhāra Reveals half of his body And joins his palms respectfully toward me; All this is the outcome of the strength of my supreme patience.

“A trillion beings Such as Anaṅga and Rāhula Worship me with minds filled with faith; All this is the outcome of the strength of my supreme patience.

“Kumāra, you should see That whoever is touched by the Buddha’s light rays Becomes freed from suffering and obtains happiness; All this is the outcome of the strength of my supreme patience.

“Samudra and a hundred thousand Gods of the wind fill the sky And worship me by showering perfumed rains; All this is the outcome of the strength of my supreme patience.

“A hundred thousand divine retinues Worship me by tossing divine flowers, Abandon their cravings, and attend to the buddhas; All this is the outcome of the strength of my supreme patience.

“You also advertise the Buddha’s miraculous power, Generosity, and discipline, Causing everyone to hear about them; Regard this as the outcome of the strength of my supreme patience.

“Everyone gains understanding Through the words related to the aggregates, The elements, and the four truths; All this is the outcome of the strength of my supreme patience.

“Through my miraculous powers, The words related to the limit of the exhaustion of the eye And utter peace, as well as the limit of its arising, Are heard from the sky.

“Through my miraculous powers, These words will be heard from the sky: ‘The eye arises from causes and conditions; It does not come from or go anywhere.’

“Through my miraculous powers, These words will be heard from the sky: ‘The buddhas are born from The realization of the eye’s peace.’

“Through my miraculous powers, These words will be heard from the sky: ‘Since the limit of the exhaustion of the eye is peace, The buddhas are born from this realization.’

“Through my miraculous powers, These words will be heard from the sky: ‘Since the limit of the eye is utter peace, The buddhas are born from this realization.’

“Through my miraculous powers, These words will be heard from the sky: ‘Since the limit of the arising of the eye is peace, The buddhas are born from this realization.’

“Through my miraculous powers, These words will be heard from the sky: ‘Since the transformation of the eye is peace, The buddhas are born from this realization.’

“Through my miraculous powers, These words will be heard from the sky: ‘Since the arising of the eye is peace, The buddhas are born from this realization.’

“Through my miraculous powers, These words will be heard from the sky: ‘Since the disengagement of the eye is peace, The buddhas are born from this realization.’

“The same applies to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, and textures, Up to words, names, and so forth.

“By extension, this explanation also applies To desire, anger, ignorance, Aggression, pretense, envy, deceit, Arrogance, pride, and so forth.”

When he heard this unique and extraordinary teaching, Candraprabhakumārabhūta was overjoyed. With his palms joined, he said, “Blessed One, if I were to invite the Thus-Gone One and his large retinue for lunch tomorrow, would he consider me with affection and consent to come for the lunch that I will prepare?”

As he said this, the Blessed One perceived Kumāra’s pure motivation, and he knew that this would benefit countless sentient beings. So, considering him with affection, he gave his consent by not responding. Candraprabhakumārabhūta then stood up, prostrated at the feet of the Blessed One, circumambulated him three times, and, filled with joy, went back to his home. Together with his retinue, and with the help of gods, nāgas, yakṣas, rākṣasas, mahoragas, and other beings, he installed a silken marquee at a crossroads near the city of Rājagṛha. That marquee was very tall and wide, and it covered the whole area. It was decorated with symmetrical golden nets, garlands of precious gems, and lion standards, as well as a billion interwoven golden threads. Heaps of garlands of precious flowers in the most magnificent colors were spread on the floor, and innumerable garlands of other flowers, such as magnolia and rosewood flowers, were hung as ornaments, covering the entire interior of the precious marquee as well as the entire assembly. A throne and seats were arranged inside, and a variety of pure and delightful precious fragrant substances, such as pṛkkā, dumaca, sandalwood, and saffron, were burned. Different kinds of the most excellent mixed incenses were also prepared as offering substances. Fragrant water was sprinkled in all the lanes of the city, and fresh flowers were spread all over the ground. At that time, innumerable goddesses, female asuras, and daughters of Rāhula were thrilled and came with the desire to accomplish the cause of awakening, adorning that magnificent great city with their presence.

Once Candraprabhakumārabhūta knew that the entire city had been cleaned and decorated and it was time for the noon meal, he addressed the Blessed One, “Blessed One, please come to this city in order to heal sentient beings!”

The Blessed One arrived at the city with his many retinues, and as soon as he stepped through the city gate, the ground of that great city and countless billions of universes in the ten directions began to shake. At that moment, those who were blind could see, those who were suffering became happy, those who were deaf could hear, those who were ugly became handsome, those who were poor became wealthy, those who were childless had children, those who had no clothes received clothes, those who had no jewels received jewels, those who had no friends gained friends, and those who had no physical ornaments received all kinds of physical ornaments. Upon seeing the Thus-Gone One, many groups of birds such as swans, cranes, parrots, peacocks, and crows became overjoyed and started to sing the most pleasant and sublime songs, which brought immense delight to those who heard them.

Miraculously, the Thus-Gone One also emanated countless magnolia trees, and many hundreds of thousands of sentient beings worshiped the Blessed One by proffering fresh flowers as well as the most fragrant perfumes and strewing them upon him. Many hundreds of thousands of mighty female asuras carried red pearls and sandalwood powders, which they joyfully tossed at the Thus-Gone One. Many asuras and gods were also present in the sky, sheltering the Thus-Gone One by holding bejeweled parasols adorned with gold and silver above his head. Through his miraculous powers, the Blessed One manifested countless hundreds of thousands of sandalwood trees, golden trees, and trees filled with jeweled vessels and cloths. Those trees were adorned with precious gems and with magnificent blooming flowers and leaves; they all manifested as the result of the collective karmic ripening of countless beings’ merit. Whenever the wind blew, the fragrance of their sublime perfumes pervaded innumerable buddha realms. Countless hundreds of thousands of sentient beings also held up flowers at the same time and tossed them upon the Blessed One. Similarly, countless insentient manifestations were also emanated solely through the Thus-Gone One’s miraculous powers. Through his miraculous powers, all beings’ wishes were completely fulfilled in accordance with their individual aspirations.

When the Blessed One arrived in the city, the entire assembly heard extraordinary and inconceivable words of instruction that rang out in the sky, no one knowing where the words came from. In this way, Dharma teachings were uttered in many hundreds of thousands of verses.

When the Blessed One entered the city, These words resounded in the sky: “Those who realize the limit of the exhaustion of desire to be empty and void Will realize reality and achieve awakening.”

When the Blessed One entered the city, These words resounded in the sky: “Those who realize the limit of the arising of desire to be empty and void Will realize reality and achieve awakening.”

When the Blessed One entered the city, These words resounded in the sky: “Those who realize the limit of desire to be empty and void Will realize reality and achieve awakening.”

When the Blessed One entered the city, These words resounded in the sky: “Those who realize the peace of desire to be empty and void Will realize reality and achieve awakening.”

When the Blessed One entered the city, These words resounded in the sky: “Those who realize the cognition of desire to be empty and void Will realize reality and achieve awakening.”

When the Blessed One entered the city, These words resounded in the sky: “Those who realize that desire is nonexistent, empty, and void Will realize reality and achieve awakening.”

When the Blessed One entered the city, These words resounded in the sky: “Those who realize that desire is unborn, empty, and void Will realize reality and achieve awakening.”

When the Blessed One entered the city, These words resounded in the sky: “Those who realize the complete cessation of desire to be empty and void Will realize reality and achieve awakening.”

“The same also applies to anger, ignorance, Aggression, pretense, miserliness, Deceit, arrogance, pride, misery, Suffering, origin, cessation, path,

“Sentient beings, boys, girls, women, men, living creatures, The six faculties, the six objects, the four great elements, The world, suffering, the aggregates, the elements, Worldly arising, words, names, and so forth.”

Through those teachings of the Dharma lord, All sentient beings were overjoyed, And, upon hearing them, all the inhabitants of the divine worlds Formed the wish to follow the vehicle of the Thus-Gone One.

When the Blessed One entered the city, These words resounded in the sky: “Since the Blessed One was so dedicated to the strength of generosity, He reached awakening through the strength of generosity.”

When the Blessed One entered the city, These words resounded in the sky: “Since the Blessed One was so dedicated to pure discipline, He reached awakening through the strength of pure discipline.”

When the Blessed One entered the city, These words resounded in the sky: “Since the Blessed One was dedicated to pure patience, He reached awakening through the strength of that patience.”

When the Blessed One entered the city, These words resounded in the sky: “Since the Blessed One was dedicated to pure diligence, He reached awakening through the strength of that diligence.”

When the Blessed One entered the city, These words resounded in the sky: “Since the Blessed One was dedicated to pure concentration, He reached awakening through the strength of that concentration.”

When the Blessed One entered the city, These words resounded in the sky: “Since the Blessed One was dedicated to pure insight, He reached awakening through the strength of that insight.

“The same also applies to the strengths of miraculous powers, The higher perceptions, the qualities, the knowledge of past lives, Skill in means, retention, renown, Faith in karma and in the branches of dependent origination, learning,

“Harmony with emptiness, peace, complete control, Expertise in the ultimate limit and voidness, fear, delight, altruism, Love, compassion, joy, equanimity, acceptance, harmlessness, The realization of emptiness, the absence of marks, and so forth.”

When the noble master endowed with the ten powers— The divine lord unmatched in terms of qualities and glory— Came and walked in this sublime city, He benefitted sentient beings extensively.

Since they had performed virtuous actions in the three realms in the past, He caused the various virtues of the gods to increase. All worldly beings revered him and listened to his teachings, And everyone was filled with joy.

When the Blessed One came and walked in this sublime city, The vast ground of the city started to shake. When they saw the completely pure lights emitted by the Blessed One, Everyone was amazed and thrilled.

Since the Blessed One came to that city and benefitted beings extensively, The retinues of gods and humans were delighted, And beings residing on the earth and in the sky praised him by saying, “The Blessed One brings the highest happiness to the three realms!”

When the Blessed One placed the wheels of his feet on the ground, Pure light illuminated the place, amazing everyone. The delightful sounds of thoroughbred horses resounded in the city, And the birds flying in the sky were overjoyed.

Melodious tunes also manifested spontaneously From the bracelets, anklets, necklaces, And various other precious ornaments Of the many faithful maidens, without anyone playing the ornaments.

Everyone conversed joyfully and complimented one another With the most agreeable and auspicious words. Those who were blind, deaf, or with other faculties impaired Recovered the full ability of their senses.

When the Thus-Gone One came to the city, Gods and humans joyfully offered him flowers, And melodious tunes resounded everywhere in the sky, Bringing delight to countless groups of gods.

Beings with impaired memory had their derangements pacified, And they began to speak pleasantly to one another. Pregnant women who were distressed and anxious Were comforted by the magnificence of those lights.

Undefiled Dharma teachings were expounded To the modest and humble men and women, Causing all of them to joyfully give rise to a pure mindset And to prostrate to the feet of the supreme lord.

Some of them pursued the unsurpassed path of the blessed ones, And some pursued the path of the bodhisattvas or the path of the hearers. When the Blessed One came to the sublime city, Everyone delighted in gazing at the face of the Blessed One.

Knowing the customs of that land through his wisdom, The Blessed One benefitted them in accordance with the ways of the world. He bestowed the supreme wealth of the Dharma on the bodhisattvas And gave supreme riches to other sentient beings.

When the Blessed One came to the city, These words resounded in the sky: “Those who crave the limit of the exhaustion of the eye Revere the Buddha.”

When the Blessed One came to the city, These words resounded in the sky: “Those who crave the limit of the arising of the eye Revere the Buddha.

“Those who crave the limit of the exhaustion of the eye Will develop fearless trust in the Buddha; Since they perceive the limit of the exhaustion of the eye, Their faith will be uninterrupted.

“Those who crave the limit of the exhaustion of the eye Will develop fearless trust in the Dharma; Since they perceive the limit of the exhaustion of the eye, Their faith will be uninterrupted.

“Those who crave the limit of the exhaustion of the eye Will develop fearless trust in the Saṅgha; Since they perceive the limit of the exhaustion of the eye, Their faith will be uninterrupted.

“Those who crave the limit of the exhaustion of the eye Will achieve discipline free from clinging; Since they perceive the limit of the exhaustion of the eye, Their faith will be uninterrupted.

“Those who crave the limit of the exhaustion of the eye Will abandon desire that leads to the lower realms; Since they perceive the limit of the exhaustion of the eye, They will interrupt the stream of desire.

“Those who crave the limit of the exhaustion of the eye Will abandon anger that leads to the lower realms; Since they perceive the limit of the exhaustion of the eye, They will interrupt the stream of anger.

“Those who crave the limit of the exhaustion of the eye Will abandon ignorance that leads to the lower realms; Since they perceive the limit of the exhaustion of the eye, They will interrupt the stream of ignorance.

“Those who crave the limit of the exhaustion of the eye Will dwell within awakened wisdom; Since they perceive the limit of the exhaustion of the eye, The flow of their awakened wisdom will be uninterrupted.

“The same teaching concerning the exhaustion of the eye Also applies to all the gateways—the limit of the arising of the eye, Its limit, its cognition, its disengagement, its nonexistence, Its unborn nature, its peace, and so forth.

“Those who crave the limit of the exhaustion of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“Those who crave the limit of the arising of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“Those who crave the limit of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“Those who crave the cognition of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“Those who crave the disengagement of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“Those who crave the unborn nature of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“Those who crave the nonexistence of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“Those who crave the quiescence of the eye Will always be free of doubts And will therefore achieve The Buddha’s miraculous powers.

“The same also applies to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

“Those who generate the boundless arising of the eye Generate boundless wisdom; Since wisdom is boundless, So too is this Dharma teaching.

“Those who know the boundless exhaustion of the eye Will be unobscured with regard to the eye And will therefore achieve The unimpeded wisdom of the buddhas.

“The same also applies to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.”

When the Blessed One came to the city, A hundred thousand sentient beings Heard those words of the Dharma manifested from the sky And became free of doubts concerning the qualities of the Buddha.

Though desire arose in the minds of some of them, They were not scared by the Buddha’s wisdom. Though desire arose in the minds of some of them, They did not turn away from the Buddha’s qualities.

Though desire arose in the minds of some of them, They pursued unsurpassed wisdom. They accomplished the unique qualities And had no interest in the vehicle of the hearers.

Immature beings might practice concentration, But since they are attracted to the bliss of concentration, They will develop manifest pride And think that they have achieved the fruition of virtuous practice.

Immature beings might practice concentration, But since they do not understand the limit of the exhaustion of the eye, They will never reach liberation, Even if they practice for a hundred thousand eons.

They generate attachment To all forms of rebirth, But if they were to understand the emptiness of birth itself, Their vision would become completely pure.

Some might have accomplished the four concentrations, But if they lack an understanding of the limit of the exhaustion of the eye, Their concentration will never be pure, Even after a hundred thousand eons.

Even if they have reached the preparatory absorptions, They will not achieve an understanding of the limit of exhaustion, And since they have not understood the attainment of exhaustion, They will always experience defiled attainment.

Those who cling to perception Lack an understanding of the limit of the exhaustion of perception, And since they have not understood the exhaustion of perception, They will always experience defiled perception.

Those who are attached to the world Lack an understanding of the limit of the exhaustion of the world, And since they have not understood the limit of the exhaustion of the world, They will always experience a defiled world.

Those who abide by a defiled mind Lack an understanding of the limit of the exhaustion of the mind, And since they have not understood the exhaustion of the mind, They will always experience defiled mind.

Those who dwell on defiled phenomena Lack an understanding of the limit of the exhaustion of phenomena, And since they have not understood the exhaustion of phenomena, They will always experience defiled phenomena.

Even if they abide by ascetic practices, If they lack an understanding of the limit of the exhaustion of the eye, Due to this lack of understanding of the eye’s exhaustion They will not observe genuine ascetic practices.

Even if they wear the saffron-colored robes, If they lack the understanding of the limit of the exhaustion of the eye, Due to this lack of understanding of the eye’s exhaustion They will not wear the genuine Dharma robes.

Even if they are born within high-class families, If they lack the understanding of the limit of the exhaustion of the eye, Due to this lack of understanding of the eye’s exhaustion They will not belong to pure families.

Even if they possess numerous retinues, If they lack the understanding of the limit of the exhaustion of the eye, They will quickly fall into the lower realms, And their retinues will be unable to protect them.

Even if they are experts in grammar, If they lack an understanding of the limit of the exhaustion of the eye, Due to this lack of understanding of the eye’s exhaustion They will not fully grasp the field of grammar.

Even if they are experts in the sciences of craftsmanship, If they lack an understanding of the limit of the exhaustion of the eye, Due to this lack of understanding of the eye’s exhaustion They will not be truly competent in crafts.

Even if they are experts in many types of inquiries And can reveal the teachings through a single word, If they lack an understanding of the limit of the exhaustion of the eye, Their explanations will not accord with the true meaning.

Even if they learn under scholars, If they do not know what is secret and what is not, And if they lack an understanding of the limit of the exhaustion of the eye, They will not comprehend this teaching.

Even if they clearly know a variety of verbal expressions, Worldly theories, and phenomena, If they lack an understanding of the limit of the exhaustion of the eye, It will be as if they have fallen into a thick creeping bush.

Even if they are experts in grammar who teach the signs of virtue and nonvirtue And have mastered letters, words, language, reading, and recitation, If they have not understood the limit of the exhaustion of the eye, They will lack an understanding of those topics.

Even if they are experts in female anatomy, in skillful words of seduction, Pleasing and soothing their body, and applying various treatments, If they have not understood the limit of the exhaustion of the eye, They will lack any real understanding of those skills.

Even if they can teach hundreds of scriptural traditions Without forgetting a single letter, If they have not understood the limit of the exhaustion of the eye, Their explanations will be meaningless.

Know that the same applies To the limit of the arising of the eye, Its limit, and its cognition, Up to its utter peace.

The same should also be applied to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

Even if they read and recite grammar While understanding its meaning, If they have not understood the limit of the exhaustion of the eye, Their knowledge will always be inferior.

Even if they recite the basis of authoritative speech And understand secret mantras, If they have not understood the limit of the exhaustion of the eye, Their knowledge will always be inferior.

Know that the same applies To the limit of the arising of the eye, Its limit, and its cognition, Up to its utter peace.

The same should also be applied to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

When the Blessed One came to the city, Countless sentient beings Heard those Dharma words manifested from the sky And gained an understanding of the limit of the exhaustion of the eye.

When the Blessed One came to the city, countless sentient beings Heard those Dharma words manifested from the sky And realized the intrinsic nature of the eye. Realizing emptiness and selflessness, they all achieved the pure eye.

The same should be applied to everything From the ear, the nose, the tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

Know that the same also applies To desire, ignorance, aggression, Pride, arrogance, and deceit, Up to carelessness.

When the Blessed One came to the city, Countless sentient beings Heard from the sky The various names of the Buddha.

Some heard the name Unequaled One Who Scares Away Desire. Some heard the name Benefactor of the World Who Scares Away Anger.

Some heard the name Tamer of Pride Who Realizes the Nature of Ignorance. Some heard the name Great Guide Who Reveals Utter Peace to the World.

Some heard the name Benefactor of the World Who Reveals Insight. Some heard the name Benefactor of Sentient Beings Who Teaches Methods.

Some heard the name Subjugator of Māra Devoid of Resentment. Some heard the name Revealer of Liberation through the Excellent Dharma Scriptures.

Some heard the name Liberator of Sentient Beings’ Suffering on a Vast Scale. Some heard the name Leader of Human Beings Who Liberates the World.

Upon hearing those names, everyone achieved the pure eye. Everything can be measured—including the vastness of the sky, The depths of the ocean, and the size of Mount Sumeru— But the wisdom of the Buddha cannot be fathomed.

For those who have gained certainty about the exhaustion of the eye, It will not be difficult to achieve the Dharma body, And those who have achieved the supreme Dharma body Will attain the boundless, all-apprehending wisdom.

Those who attain the boundless, all-apprehending wisdom Will understand the boundless discourses, And for those who understand the boundless discourses, It will not be difficult to achieve the Buddha’s miraculous powers.

For those who have gained certainty about the arising of the eye, It will not be difficult to achieve the Dharma body, And those who have achieved the supreme Dharma body Will attain the boundless, all-apprehending wisdom.

Those who attain the boundless, all-apprehending wisdom Will understand the boundless discourses, And for those who understand the boundless discourses, It will not be difficult to achieve the Buddha’s miraculous powers.

The same should be applied to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, textures, and mental phenomena, Up to words and names.

At that moment, the great earth with its ocean and mountains started to shake, And all the many asuras and gods became euphoric. Everyone aspired to defeat the deceitful Māra and his armies, And to achieve the state of buddhahood.

Residing in their respective palaces, The gods joyfully exclaimed to one another, “Today, the Great Guide has appeared in the world And benefitted all the gods and humans!”

From their palaces, the retinues of gods residing above the earth Exclaimed joyfully, filled with faith, “Today, the Great Guide has appeared in the world; this is excellent! He has brought happiness to all the world!”

When they heard this, all the gods residing in the sky Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they praised the Buddha And said, “The Guide has come and benefitted the world!”

When they heard this, all the gods of the Heaven of the Four Great Kings Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they praised the Buddha And said, “The Great Guide has come and benefitted the world!”

When they heard this, all the gods of the Heaven of the Thirty-Three Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they proclaimed the praises of the Buddha And said, “The Great Guide has come and benefitted the world!”

When they heard this, all the gods of the Heaven Free from Strife Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they praised the Buddha And said, “The Great Guide has come and benefitted the world!

“We will give rise to the mind set on awakening And venerate the unsurpassed wisdom of the Blessed One! We will follow the perfect leader of gods and humans And liberate all sentient beings!”

When they heard this, all the gods of the Heaven of Joy Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they praised the Buddha And said, “The Great Guide has come and benefitted the world!

“After accomplishing the most exalted, Boundless practices for ten million eons, The Blessed One has revealed the path of happiness to suffering beings. He has liberated them from saṃsāra and established them in nirvāṇa!”

When they heard this, all the gods of the Heaven of Delighting in Emanations Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they praised the Buddha And said, “The Great Guide has come and benefitted the world!”

When they heard this, all the gods of the Heaven of Making Use of Others’ Emanations Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they praised the Buddha And said, “The Great Guide has come and benefitted the world!

“Since the Thus-Gone One has transcended birth and death, He has defeated many demons and non-Buddhists; He has perfected unsurpassed awakening And guided many beings to the other shore!”

When they heard this, all the gods of the Brahmā realms Were delighted, and intense faith arose in their minds. With magnificent melodious voices, they praised Buddha And said, “The Great Guide has come and benefitted the world!”

When they heard those words passing from one group to another, The gods of the Heaven of Brahmā’s Retinue joyfully exclaimed, “The Great Guide has come and benefitted the worlds! He scares away and frightens the armies of Māra!”

Everyone up to the gods of the Peak of Existence heard those words: “The Buddha has come and benefitted the world!” As those words resounded everywhere, The asuras decreased and the gods increased in number.

The houses of the demons became empty, While the retinues of gods multiplied. Through the power of fearlessness, all beings overcame their wrong views And swiftly reached supreme awakening.

The very moment the gods heard those words, “The Blessed One has come and benefitted the world,” They exclaimed, “The Guide of the World is excellent! He bestows the pure eye on sentient beings!”

When the Blessed One came to the city, Those who were tormented by desire Heard instructions on the meditation on impure substances; Thereby, their desire was pacified and entirely abandoned.

When the Blessed One came to the city, Those who were tormented by anger Heard Dharma teachings on love; Thereby, their anger was pacified and entirely abandoned.

When the Blessed One came to the city, Those who were tormented by ignorance Heard Dharma teachings related to insight; Thereby, their ignorance was pacified and entirely abandoned.

When the Blessed One came to the city, Those who were tormented by pride Heard Dharma teachings related to the abandonment of pride; Thereby, their pride was pacified and entirely abandoned.

When the Blessed One came to the city, Those who were tormented by envy Heard Dharma teachings related to the abandonment of envy; Thereby, their envy was pacified and entirely abandoned.

When the Blessed One came to the city, Those who were tormented by aggression Heard Dharma teachings related to the abandonment of aggression; Thereby, their aggression was pacified and entirely abandoned.

When the Blessed One came to the city, Those who were tormented by miserliness Heard Dharma teachings related to the abandonment of miserliness; Thereby, their miserliness was pacified and entirely abandoned.

By hearing those boundless teachings, Those who had accomplished disciplined actions Entered an ocean of erudition And accomplished the gateway of thorough comprehension.

When they heard those words manifested from the sky, They worshiped the Buddha with offerings of flowers, Accomplished exalted qualities, And displayed the miraculous power of great compassion.

When they heard those words manifested from the sky, They proclaimed the most magnificent praises Of the Blessed One’s body, his birthplace, His family lineage, and the sound of his speech.

He gave teachings through a variety of miraculous powers, In accordance with the different sentient beings; He gave eminent teachings related to the eyes, the ears, the nose, the tongue, the body, Forms, sounds, and so forth, as well as the contraction and stretching of the limbs.

Since the Blessed One has transcended the world, He acts as a torch within the worlds And manifests many forms; All these are the Buddha’s miraculous powers.

He gave different teachings To those who were suitable vessels and those who were not: To those who had never worshiped the buddhas in countless lifetimes, And to the unruly ones who were hard to tame, he taught about the hell realms.

For those who were deluded about karmic deeds And indulged in concepts while relying on views, The Blessed One manifested the words related to The pacification of views and concepts.

The words related to the essential nature, Definitive emptiness, the absence of coming and going, The absence of marks, and complete nonexistence Were also heard from the sky.

A hundred thousand sentient beings Also heard from the sky the words of instruction Related to the eye of flesh and the eye of insight, Up to the Dharma eye.

Through the Blessed One’s miraculous powers, The words of instruction related to discipline, Absorption, insight, liberation, and liberated vision Were also heard.

Through the manifestation of miraculous displays, He taught the genuine Dharma To all sentient beings Using the appropriate words.

For those beings who were inspired by The practices of generosity, discipline, and patience, He miraculously manifested the words of generosity, discipline, and patience, In accordance with their inclinations.

Through the Blessed One’s miraculous powers, He taught accurately and in great detail, In accordance with sentient beings’ faculties, And caused them to adopt the teaching, retain it, and teach it.

Through the Blessed One’s miraculous powers, They heard teachings related to bondage, liberation, attachment, and aversion, Concerning the aggregates, elements, and sense sources, And related to the characteristics of the particular contexts of the bodhisattva levels.

They also heard teachings related to the bodhisattva levels And the infinite light rays of wisdom, As well as teachings related to the abandonment and nonabandonment Of the afflictions and their latent patterns.

Through the Blessed One’s miraculous powers, They also heard teachings related to the nature of gods and humans, And to the various types of rebirth Caused by different actions and their results.

At times, he emanated women with ornamented bodies In front of the women present, And words of instruction related to weariness then resounded in the sky, Eliminating the desires of all those who heard them.

Through his compassion, he taught the unsurpassed Dharma To those who—like Śāriputra— Had developed intense faith, In accordance with their inclinations.

The hearers—Maudgalyāyana, Kāśyapa, Kaphina, Ānanda, Mahākāśyapa, Ājñātakauṇḍinya, and others— Heard Dharma teachings that accorded with their inclinations.

The many gods, asuras, and yakṣas, Virūḍhaka with his retinue, and the countless kumbhāṇḍas Heard the words of this dhāraṇī mantra Through the Blessed One’s miraculous powers:

Idisi vidisi irasu ira aunasi manasi ukhyi anokhyi akhicalamangnaṃye darniṣṭhanimi takani emimantra nihara apure buddhe nire akhichara viyakiriyate akhichara­paramite kalāvahini sarvobiṅ-śiniradhevauna paraśasdate śasta paraśasdata tarasdata bhūmi āmabhara lilabhana śicacidata vivamati cidata-ananta oberahavamita­bhūmi nanamkāni akanivibhimidate śariviṣṭha amalanimalā pūlitena raśi ca hahari mamalī bharani tiṣṭha cakṣunirahara udharitapaci antari kutari ketu suketu suparani karani kusumaniyai kakari kakhari upalamūri tiṣṭha ṅarani nāganirahare paraldate ateparayate anatarabhandhe anataratabhatiśi ca hasiri makhali īnisambhare tiṣṭha sittarani kubhulocate.

Vaiśravaṇa, Dhṛtarāṣṭra, And the other guardian kings Recited the syllables of this mantra of truth With countless magnificent tunes.

Those limitless tunes manifested Through the Blessed One’s miraculous powers. Since those miraculous powers were endless, The teachings, too, were endless.

At times, through the power of those miraculous displays, The bodies of buddhas turning the Dharma wheel— Just as the one seen today— Were manifested in realms devoid of a buddha.

In an inconceivable number of realms, He displayed countless emanations of himself That walked seven steps right after being born, Gave up their kingdoms, renounced the world,

Reached buddhahood on the seat of awakening, Contemplated the Dharma they had realized, And turned the Dharma wheel Before passing into nirvāṇa.

By teaching the Dharma in various ways Through such miraculous powers, He caused countless sentient beings To achieve exalted wisdom.

At that time, surrounded by the retinue of Brahmā, The great compassionate one Gave instructions related to the meditation on love, Thereby causing love to increase.

At that time, surrounded by gods, The great compassionate one Taught the four means of attracting disciples, Thereby causing those four modes of conduct to develop.

At that time, surrounded by nāgas, The great compassionate one Gave instructions related to the defects of anger, Thereby causing anger to be abandoned.

At that time, surrounded by yakṣas, The great compassionate one Gave instructions related to the defects of violence, Thereby causing violence to be abandoned.

At that time, surrounded by asuras, The great compassionate one Gave instructions related to the defects of strife And proclaimed the praises of the cultivation of patience.

At that time, surrounded by garuḍas, The great compassionate one Gave instructions related to the defects of conflict And proclaimed the praises of reconciliation.

At that time, surrounded by a retinue of gandharvas, The great compassionate one Proclaimed the praises of the thus-gone ones With innumerable joyous words.

At that time, surrounded by a retinue of mahoragas, The great compassionate one Scorned the Dharma of non-Buddhists And proclaimed the praises of the excellent scriptures of the blessed ones.

At that time, surrounded by a retinue of demons and rākṣasas, The great compassionate one Extensively proclaimed the praises Of the thus-gone ones’ supreme qualities.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the limit of the exhaustion of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the limit of the arising of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the limit of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the cognition of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the disengagement of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the unborn nature of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the nonexistence of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the utter peace of the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the absence of a self in the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the absence of a person in the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the absence of a sentient being in the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the absence of a life principle in the eye And realized the ultimate meaning.

Through the miraculous displays of the great compassionate one, A hundred thousand sentient beings Heard teachings related to the absence of a soul in the eye And realized the ultimate meaning.

Through his miraculous displays, the great compassionate one Extensively expressed to sentient beings His criticism of clinging to the world, Causing them to stop generating clinging.

Through his miraculous displays, the great compassionate one Extensively expressed to sentient beings His criticism of worldly wealth And his praises of the unconditioned.

Through his miraculous displays, the great compassionate one Extensively expressed to sentient beings His criticism of defilement And his praises of undefiled insight.

Through his miraculous displays, the great compassionate one Extensively expressed to sentient beings His criticism of worldly concentration And his praises of supramundane absorption.

Through his miraculous displays, the great compassionate one Extensively expressed to sentient beings His criticism of defiled discipline And his praises of undefiled precepts.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The faults associated with narrow-mindedness, And praised the qualities of open-mindedness.

Through his miraculous displays, the great compassionate one Proclaimed the praises Of physical discipline And of undefiled and unsupported mental insight.

Through his miraculous displays, the great compassionate one Praised the path leading to the cessation of suffering. The Buddha expressed his criticism Of those who indulge in and cling to thinking.

Through his miraculous displays, the great compassionate one Extensively disclosed to sentient beings The faults associated with the eye’s exhaustion, And taught them the characteristics of utter peace.

The same should also be applied to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With adulthood and youth.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects of the arrogance Related to one’s family lineage.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With careless enjoyment.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With a careless lack of restraint.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With physical carelessness.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With carelessness with women.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With carelessness related to clothing.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With carelessness with liquor.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With the carelessness of kings.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects associated With the arrogance related to one’s discipline.

Through his miraculous displays, the great compassionate one Extensively described to sentient beings The countless defects of the arrogance Related to one’s insight.

The same applies to the pride related to Realization, miraculous powers, concentration, and erudition, To wealth, oration, family, retinues, Music, singing, eloquence, fame, excellence, praise,

Veneration, acquisition, beauty, deceit, Frivolousness, lack of modesty, Haughtiness, accomplishment, and pride, As well as that related to carelessness and desire.

Through his miraculous displays, The great compassionate one taught Exalted understandings To sentient beings with inferior mindsets and mental capacities.

Through his miraculous displays, The great compassionate one taught The strength of diligence To disheartened beings who lacked zeal.

Through his miraculous displays, The great compassionate one Gave teachings related to contentment To sentient beings attached to wealth.

Furthermore, he manifested perfumed chambers, Flowers, palaces, And sublime storied mansions, In addition to emanated buddhas who resided in them.

He also manifested divine maidens Residing in mansions made of magnolia flowers; The upper halves of their bodies were visible, And they worshiped him by holding up garlands of flowers.

He also manifested asura maidens Residing in mansions made of jasmine flowers; The upper halves of their bodies were visible, And they worshiped him by holding up garlands of flowers.

He also manifested gods Residing in mansions made of blue lotuses; The upper halves of their bodies were visible, And they praised the Buddha’s qualities.

He also manifested gods of the Brahmā realms Residing in palaces made of gold; Their entire bodies were visible, And they praised the Buddha with their melodious voices.

There were also goddesses whose bodies Were adorned with various ornaments, And these beautiful words manifested As their ornaments touched one another:

“Though all conditioned phenomena Are unstable and changing, Immature beings, due to their mistaken conceptions, Do not understand this reality as it is.”

The words that manifested from those ornaments Came from neither the goddesses’ bodies nor their minds; They did not come from or go anywhere— They were beyond directions.

The same should be applied to everything Up to forms and the mind. Still, due to their ignorance, Immature beings will entertain doubts about this.

Since the beautiful words Manifesting from those various ornaments Resounded in all the buddha realms, Countless sentient beings were liberated.

Therefore, you should regard as pure The Guide’s body and mind— His self-manifest wisdom And his body endowed with boundless qualities.

He has transcended craving’s proliferation, He is disengaged and faultless, His mind is purified and free from views, And he is adorned with the major and minor marks.

You see how when the Blessed One Came to the city, He walked like a lion, He moved like a swan and like an elephant,

He fulfilled the wishes of all sentient beings, He had perfected the most exalted form of merit, He was adorned with the authentic marks, And all beings gazed at him insatiably.

You see how since the supreme leader of human beings Was endowed with great compassion, The smallest gift offered to him Caused one to gain immeasurable benefits;

For many hundreds of thousands of eons, Until the attainment of nirvāṇa, The karmic ripening of those many sentient beings Was therefore uninterrupted.

You see how the perfect leader of human beings Had perfected undefiled discipline, Causing many sentient beings To respectfully prostrate to him,

And how numerous divine retinues Abandoned their palaces And attended to the Guide, Without any attachment to playful activities.

You see how Māra and his hordes Developed faith in the Blessed One, Brought forth golden fans, And arranged them around him.

Five hundred māras Tossed magnificent divine flowers Onto the Thus-Gone One And pursued unsurpassed wisdom.

Since they had praised and worshiped Buddhas in the past, Each of them now became delighted Upon meeting the Blessed One;

They proclaimed the praises of the Thus-Gone One With countless eloquent words. At that time, those māras Were said to have abandoned cyclic existence.

As soon as they proclaimed the praises of the Blessed One, They understood the limit of the exhaustion of the eye And the limit of the arising of the eye, Up to the characteristics of its utter peace.

Since they had realized the boundless meanings of the eye— The eye’s exhaustion and so forth— They taught them to sentient beings With skillful words.

Since they did not cling to names and meanings And had no doubts about them, They realized that they do not come from or go anywhere, And that they are beyond adoption and rejection.

Since the nature of words is empty and void, They realized that words are beyond Abandonment, adoption, retention, Reading, recitation, and accomplishment.

This has also been revealed By the thus-gone ones of the past; Since they are mere imputations, They are ultimately inexpressible.

Such intrinsically empty phenomena Transcend the aggregates, the elements, and the sense sources; They are neither false nor true, but groundless and unsupported; They eliminate verbal expressions and bring thoughts to utter peace.

Since immature beings are attached to the marks of beings, They see the Blessed One coming to the city; Although the Blessed One is completely beyond marks, Those immature beings entertain mistaken thoughts.

Those who become delighted When the Blessed One comes to the city Conceive of marks And will be tormented.

Those who have transcended conceptual marks Will not see him coming to the city; They will reach the insight that is free From all concepts related to the marks of going and moving.

Those who perceive the Buddha in terms of marks See him coming to the city; They generate concepts Related to birth and saṃsāric phenomena.

Those who perceive the Buddha in terms of marks And become delighted Are dwelling within Māra’s domain; Those are the manifestations of Māra’s domain.

Those who perceive the Buddha in terms of marks See him as changing; Since they are tormented, They are the objects of a wise person’s pity.

Those who view the Dharma as something to be attained Must also worry that the Dharma will be lost. Those who perceive the Buddha as taking birth Experience the suffering of nirvāṇa.

Those who have understood all marks By training for many eons Do not conceive of the Buddha coming to the city, And they do not entertain the notion of nirvāṇa.

Those who realize that the characteristics of the mind are empty Are dwelling within the domain of the buddhas; They do not conceive of the Buddha coming to the city, And they do not entertain the notion of nirvāṇa.

Those who clearly understand in that way Will behold the buddhas But realize that their essence is empty; In the end, they completely transcend birth and cessation.

After practicing austerities for countless eons, the Blessed One Has realized the empty essence, but immature beings do not understand this. When the Blessed One came to the city, He was surrounded by many hundreds of thousands of retinues.

Compared to the merit created by humans and nonhumans Who make offerings with minds filled with faith, The merit created by someone who, for a single instant, Contemplates the limit of the exhaustion of the eye

And realizes the emptiness of its marks Is more exalted; No number, fraction, or illustration Comes close to that merit.

Know that the same applies To the limit of the arising of the eye, Its limit, and its cognition, Up to its utter peace.

The same should also be applied to the ear, the nose, The tongue, the body, the mind, Forms, sounds, scents, tastes, and textures, Up to words and names.

At that time, when the Blessed One Came to the city, The earth started to shake By the mere fact of his feet touching the ground.

All the mountains Bowed toward the Blessed One, And all the gods and humans came to listen to the Dharma And worshiped him with reverence.

At that time, when the Blessed One came to the city, The lords of the gods, the kings of the humans, Many asuras, and many yakṣas left their cities, Gathered in front of the Blessed One, and joyfully worshiped him.

At that time, when the Blessed One came to the city, All the countless types of birds— Parrots, peacocks, and kalaviṅka birds— Started to play joyfully in the sky.

When they saw the supreme qualities Of the Blessed One, the Thus-Gone One, They all started to sing Various melodious tunes.

When the Blessed One came to the city, Through his miraculous powers All those—among the countless hundreds of thousands of beings present— Who were blind regained sight,

All those who were deaf could hear, All those with impaired faculties Recovered the full functioning of their faculties, And all those who were suffering became happy.

At that time, when the Blessed One Came to the city, These words resounded In the sky:

“Those who conceive of the Thus-Gone One In terms of marks cannot be said to worship the Blessed One, And they do not realize The nature of the limit of the exhaustion of the eye.

“Those who abandon marks gather the basis of all qualities, And so they realize the nature of the limit of the exhaustion of the eye. Since they will realize the limit of the exhaustion of the eye, They will also comprehend the buddhas’ qualities.

“With no grasping and obscuration regarding the limit of the exhaustion of the eye, With no maintaining and dwelling on the limit of the arising of the eye, And free of thinking regarding the disengagement of the eye, One truly sees the thus-gone ones.

“Those who are free of thoughts regarding the limit of the arising of the eye, Who are free of mental concepts regarding the limit of the eye, And who do not express anything regarding the eye’s disintegration Truly see the thus-gone ones.

“Those who are free of attachment regarding the nonexistence of the eye, Free of grasping regarding the eye’s unborn nature, And free of clinging regarding the eye’s utter peace Truly see the thus-gone ones.

“Since they understand the eye’s exhaustion, they actualize the marks. Since they understand the limit of the eye, they ascertain the faculties. Since they understand the eye’s arising, they reach mastery over their faculties. Those beings truly see the thus-gone ones.

“Having realized the nonexistence of the eye, they comprehend forms. Having realized the eye’s disintegration, they discern phenomena. Having realized the eye’s unborn nature, they accomplish the path. Those beings truly see the thus-gone ones.

“Since they genuinely realize the limit of the exhaustion of the eye, They also understand the different types of actions, And since they understand the different types of actions, They truly see the thus-gone ones.

“Since they genuinely realize the limit of the arising of the eye, They also understand the different types of suffering, And since they understand the different types of suffering, They truly see the thus-gone ones.

“Since they genuinely realize the eye’s disintegration, They also realize the disintegration of suffering, And since they realize the disintegration of suffering, They truly see the thus-gone ones.

“Since they genuinely realize the nonexistence of the eye, They also realize the abandonment of characteristics, And since they realize the abandonment of characteristics, They truly see the thus-gone ones.

“Since they genuinely realize the unborn nature of the eye, They also realize the abandonment of latent patterns, And since they realize the abandonment of latent patterns, They truly see the thus-gone ones.

“Furthermore, since they genuinely realize the nonconceptual nature of the eye, They also realize the abandonment of obscurations, And since they realize the abandonment of obscurations, They truly see the thus-gone ones.

“Furthermore, since they genuinely realize that the eye is beyond words, They also realize the strength of awakened wisdom, And since they realize the strength of awakened wisdom, They truly see the thus-gone ones.

“Furthermore, since they genuinely realize that the eye does not come from anywhere, They also realize the abandonment of desires, And since they realize the abandonment of desires, They truly see the thus-gone ones.

“Furthermore, since they genuinely realize the practice of concentration, They also realize the abandonment of afflictions, And since they realize the abandonment of afflictions, They truly see the thus-gone ones.

“Similarly, those persons also perfect The knowledge of the eye’s past limit, The knowledge of the eye’s lack of abiding, The knowledge of the eye’s arising,

“The knowledge of the Buddha’s miraculous powers, The knowledge of the eye’s inferior character, The knowledge of the eye’s exalted character, The knowledge of lower wisdom,

“The knowledge of pure wisdom, The knowledge of pure discipline, The knowledge of the physical precepts, The knowledge of pure sound,

“The knowledge of the verbal precepts, The knowledge of pure mind, The knowledge of the particular places of abiding, The knowledge of mental phenomena,

“The knowledge of mental defects, The knowledge of pure actions, The knowledge of the mental precepts, The knowledge of intellectual shortcomings,

“The knowledge of pure sound, The knowledge of the various aggregates, The knowledge of the causes and conditions of the aggregates, The knowledge of the total knowing of the eye,

“The knowledge of the source of suffering, The knowledge of undefiled discipline, The knowledge of the causes and conditions of discipline, The knowledge of the causes and conditions of suffering,

“The knowledge of the causes of suffering’s exhaustion, The knowledge of conditioned phenomena, And the knowledge of the exhaustion of defilements— They perfect all these knowledges.

“Furthermore, they genuinely achieve Knowledge of the twelve causes and conditions— Both the knowledge that involves engagement And the knowledge that does not involve engagement—

“And, likewise, knowledge of marks and the absence of marks, Knowledge of the conditioned and the unconditioned, Knowledge of classifications and summaries, And knowledge of the minds of oneself and others.

“Furthermore, since they genuinely realize The limit of the exhaustion of the eye, the limit of its arising, Its limit, its disengagement, its cognition, its nonexistence, Its unborn nature, and its peace,

“They cause many sentient beings To achieve pure wisdom, Powerful wisdom, And diligent wisdom.

“Furthermore, they genuinely achieve The knowledge of sameness and difference, And the knowledge of the inclinations Of all sentient beings.

“They also genuinely achieve The knowledge of the superior inclinations Of all sentient beings, as well as The knowledge of the purity of their minds,

“The knowledge of actions and karmic ripening, The knowledge of the sense faculties and the elements, The knowledge of mental transformations, the knowledge of insight and dedication, The knowledge of complete liberation, and the knowledge of supreme eloquence.

“Furthermore, since they genuinely understand Those sentient beings who are malicious And show no interest in the Dharma, They are able to inspire them.

“Since they genuinely realize The ways things are, They also achieve the knowledge devoid of laziness As well as the knowledge of time.

“Through their miraculous powers, They also genuinely realize The knowledge that discriminates phenomena From the unimpeded wisdom.

“They also genuinely achieve The knowledge of the vast meaning, And knowledge associated With verbal teachings.

“They also genuinely achieve The knowledge concerning good companions and conducive places, As well as the knowledge concerning moderation Related to clothing, food, and beverages.

“They also genuinely achieve Knowledge of the determined accomplishment Of the dhāraṇī qualities Related to nonaction.

“Likewise, devoid of physical and mental faults, And having abandoned exaggeration and denigration, They also genuinely achieve The unsurpassed wisdom they pursue.

“Furthermore, through their miraculous powers, They manifest emanated bodies in the sky. They thereby ripen hundreds of thousands of beings, Bringing everyone great joy with their knowledge of engendering faith.

“They also have the knowledge of trusting and respecting the thus-gone ones, As well as the knowledge related to inspired accomplishment Of the Dharma that leads to the abandonment of desire, And the knowledge of inspired worship of the noble Saṅgha.

“Likewise, they have the knowledge of devoted dedication to great awakening, The knowledge related to the devoted revelation of the dhāraṇī gateways, The knowledge that discerns the different inclinations, The knowledge that realizes the noble absorptions,

“The knowledge that induces certainty About that which is to be guarded and recollected, The knowledge that penetrates boundless minds, The knowledge related to teaching in countless verses,

“The knowledge of understanding and realizing the connection of desire, The knowledge that prevents one from falling into inferior destinies, The knowledge that causes one to abandon nonvirtuous friends, The knowledge that causes one to attend to virtuous friends,

“The knowledge that analyzes questions and answers, The knowledge that realizes what is possible and what is not, The knowledge that realizes what is the subject and what is not, The knowledge that distinguishes what is superior, intermediate, and inferior,

“The knowledge of the conditioned and the unconditioned, The knowledge of what is material and substantial and what is not, The knowledge of what is abridged and what is not, The knowledge of accomplishment and non-accomplishment,

“The knowledge of the eye and the non-eye, The knowledge of what is simultaneously present with the eye, The knowledge of the particularities of the eye, And the knowledge of the nature of the eye.

“The same should be applied To all the twenty-five phenomena— From the ear, the nose, the tongue, and the body Up to words and names.

“Those who contemplate the fact That the causes and conditions of the eye Are ultimately empty, void, and devoid of self Will, accordingly, perfect genuine mental absorption without a doubt.

“The persons who realize with certainty and contemplate The eye’s dependent origination and impermanent character Will, accordingly, genuinely realize That the causes and conditions of the eye are ultimately nonexistent.

“The same should be applied To all the twenty-five phenomena— From the ear, the nose, the tongue, and the body Up to words and names.”

Here, I have summarized the amazing displays that were manifested, By the mere fact of his feet touching the ground, When the Blessed One came to the city. To please beings, I will now teach a bit about his qualities.

At that moment, countless hundreds of thousands of light rays Radiated from each pore of the guide of gods and humans. Each of those light rays illuminated countless realms And performed awakened activity for the sake of numerous beings.

If those who have worshiped buddhas in the past And practiced generosity and discipline for a long time Hear about the miraculous displays that were described, They will be overjoyed and filled with devotion.

If those persons who know that the Buddha’s miraculous powers Are not the domain of the hearers and the solitary buddhas Hear about the miraculous displays that were described, They will be filled with devotion and amazement.

Since the guide of gods and humans manifested Such a variety of miraculous displays through his inconceivable powers, Countless hundreds of thousands of sentient beings Attended to, revered, and worshiped the Thus-Gone One.

Since the leader of gods and humans expounded Countless hundreds of thousands of discourses through his inconceivable powers, Many sentient beings, upon hearing them, Faithfully adopted all those teachings and were overjoyed.

At that time, When the Blessed One came to the city, These words resounded in the sky Through the strength of his miraculous powers:

“By knowing the limit of the exhaustion of the eye Up to its peace and its causes, Everything is beyond coming and going— Ultimately empty and void.

“The same should be applied To all the twenty-five phenomena— From the ear, the nose, the tongue, and the body Up to words and names.”

At that time, When the Blessed One came to the city, The most sublime melodious voice Manifested in the sky,

Proclaiming the praises Of the Thus-Gone One’s various names, Thereby generating faith and devotion In the minds of all the members of those great assemblies:

“The lion of human beings who resides now in the world Is named Dharma King Who Subjugates Māra and His Armies; It is said that all who hear that name Will be able to overcome all wrong views.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Desire; Those who hear that name Will abandon all their desires.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Anger; Those who hear that name Will abandon all their anger.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Ignorance; Those who hear that name Will abandon all their ignorance.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Pride; Those who hear that name Will abandon all their pride.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Aggression; Those who hear that name Will abandon all their aggression.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Jealousy; Those who hear that name Will abandon all their jealousy.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Falsity; Those who hear that name Will abandon all that is false.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Views; Those who hear that name Will abandon all views.

“The lion of human beings who resides now in the world Is named Dharma King Who Conquers and Pacifies Concepts; Those who hear that name Will abandon all concepts.

“The lion of human beings who resides now in the world Is named King of the Genuine and Pure Dharma; Those who hear that name Will realize the pure Dharma.

“The lion of human beings who resides now in the world Is named Dharma King Who Understands Actions; Those who hear that name Will completely understand all actions.

“The lion of human beings who resides now in the world Is named Dharma King Endowed with Excellent Miraculous Powers; Those who hear that name Will perfect the qualities of the miraculous powers.

“The lion of human beings who resides now in the world Is named Dharma King Endowed with the Excellent Perfections; Those who hear that name Will master the six perfections.

“The lion of human beings who resides now in the world Is named Dharma King Who Completely Understands Formations; Those who remember that name Will completely understand all formations.

“The lion of human beings who resides now in the world Is named Holder and Propagator of Immaculate Light; Those who hear that name Will perfect noble rebirths.

“The lion of human beings who resides now in the world Is also named Holder of Pristine Bright Light; Those who hear that name Will perfect the most sublime and excellent physical appearance.

“The lion of human beings who resides now in the world Is also named Holder of the Light of Pure Bodies; Those who hear that name Will perfect noble bodies.

“The lion of human beings who resides now in the world Is also named Holder of the Light of Pure Lineage; Those who hear that name Will achieve eminent family lineages.

“The lion of human beings who resides now in the world Is also named Holder of the Light of Widespread Fame; Those who hear that name Will achieve widespread renown.

“The lion of human beings who resides now in the world Is also named Holder of Generosity, Discipline, Patience, Diligence, Concentration, and Insight; Those who hear those names

“Will master all the perfections— From generosity and discipline Up to insight— As well as the dhāraṇī gateways.

“The lion of human beings who resides now in the world Is named Dharma Lord of Complete Emptiness; Those who keep that name in mind Will teach others the meaning of the emptiness of phenomena.

“The lion of human beings who resides now in the world Is named Dharma Lord of Complete Selflessness; Those who keep that name in mind Will teach others the meaning of the absence of arising and cessation.

“The lion of human beings who resides now in the world Is named Dharma Lord Endowed with Pure Vision; Those who keep that name in mind Will teach others the meaning of the limit of the exhaustion of the eye.

“The same should be applied to all the twenty-five phenomena— From the ear, the nose, the tongue, and the body Up to words and names, As well as to flower garlands, perfumes, lamps, parasols, and fabrics.”

At that time, when the Blessed One came to the city, Through his inconceivable miraculous powers, The most sublime melodious voice Manifested in the sky.

As it revealed the various Activities of the dhāraṇīs, The great assemblies present Heard these words:

“These dhāraṇīs cause one to realize all the ultimate modes of phenomena— From the limit of the exhaustion of the eye, the limit of its arising, Its limit, its disengagement, and its cognition, up to its peace. They cause one to realize that, ultimately, everything is pure—

“That which is gathered through the power of generosity, That which is accomplished through the power of discipline, That which is established through the power of patience, That which is generated through the power of diligence,

“That which is cultivated through the power of concentration, And that which is revealed through the power of insight, As well as the abandonment of words, expressions, And language, up to forms and mind.

“They cause one to realize that everything defiled and undefiled, As well as all welfare and benefit, Is empty, void, And ultimately pure.

“They do not cause one to abide or dwell In any of the realms of existence; Instead, they cause one to abide, disengaged, In dhāraṇī and absorption.

“Everything is beyond coming and going— Not virtuous, nonvirtuous, or neutral. All marks, such as those that benefit Oneself and others, are pure.

“Therefore, they cause one not to dwell On the qualities of a supreme being Or the qualities of the hearers, Ordinary beings, or the buddhas.

“They pacify all the acts related to The limit of the exhaustion of the eye, The limit of its arising, and its limit, Up to its peace.

“They cause one to abandon All arising, non-arising, Suffering, happiness, Praise, and criticism.

“Both the realization of all these perfect manifestations And these empty dhāraṇīs Cause one to dwell within The domain of the buddhas;

“They place one firmly within the abode of the buddhas’ display, Within the buddhas’ miraculous powers, And within the buddhas’ wisdom. They also cause one to dwell within the power

“Of the limit of the exhaustion of the eye, Within the power of the limit of the arising of the eye, And within the power of the limit of the eye, Up to the power of its peace.

“The same applies To all the twenty-five phenomena— From the ear, the nose, the tongue, and the body Up to words and names.

“These dhāraṇīs cause one to perfect The exalted power of the thus-gone ones. Once these dhāraṇīs have caused one to perfect such a magnificent power, One will enter the abodes of all the thus-gone ones.

“By dwelling in the domain of all the thus-gone ones, One will cause all worldly beings, Such as the hosts of asuras, To abandon their rigid clinging and observe pure conduct.

“One will delight all the countless hundreds of thousands of yakṣas And all the countless kumbhāṇḍas; One will also tame and delight all the innumerable Retinues of gandharvas and rākṣasas.

“Even if the retinues of Brahmā Attempted to utter their words and express their meaning With sublime melodious voices, They would not be able to reveal them.

“They cannot be fathomed Through any mental states; They cannot be grasped Through any mental states.

“These dhāraṇīs cannot be apprehended By the eyes, or by anything up to the body; They cannot be apprehended By the eyes, or by anything up to the domain of the eyes.

“The same applies To all the twenty-five phenomena— From the ear, the nose, the tongue, and the body Up to words and names.

“They cause one to understand all marks— The fact that the limit of the exhaustion of the eye, The limit of its arising, its limit, and its cognition, Up to its peace,

“Are devoid of self, being, Mind, life principle, Person, marks, action, Going, coming, and so forth.

“Furthermore, they cause one to realize The eye of reality, The eye accomplished on the basis of Dharma teachings, The eye of wisdom, the eye of insight,

“The eye of Brahmā, the divine eye, The eye achieved by being born in the Brahmā realms, The eye achieved by being born in the god realms, The eye of the karmic ripening of Brahmā,

“The eye of the karmic ripening of the gods, The eye arising from the causes of Brahmā, The eye arising from the causes of the gods, The eye of divine miraculous powers,

“The eye of divine diligence, The eye of inferior births, The eye of noble births, The eye that relinquishes the world of the lord of death,

“The eye of the nāgas, the yakṣas, and the kumbhāṇḍas, The eye associated with torment, The eye free of torment, The pure eye, the impure eye,

“The broad eye and the narrow eye, The eye of the hearer’s vehicle, The eye of concentration, The eye of absorption,

“The eye arising from experience, The eye arising from perception, The eye arising from desire, The eye free from desire,

“The eye arising from causes, The eye arising from non-causes, The concurrent eye, The nonconcurrent eye,

“The eye arising based on the gateways, The eye not arising from the gateways, The eye arising from causes and conditions, The eye arising from the gateway of the cause,

“The eye not made of flesh, The eye of pure wisdom, The eye of nonexistence, And the eye of nonapprehending.

“The same applies To all the twenty-five phenomena— From the ear, the nose, the tongue, and the body Up to words and names.”

At that moment, through the Thus-Gone One’s miraculous powers, The Blessed One manifested in the sky The most sublime, boundless, and melodious voices, Which proclaimed this exalted dhāraṇī Dharma:

Sile male male siddhe aini siṅe kulu niyu kulu neyu kule male kunote alaśi asile sisilete susile sile sile khyivile avile suṭecana dhani mani kani kalate sukale praya śanaṅni anulosikye bilome subhanireśhe aśirile saramaparaphunte paribhahe dharani dheśuciha sudhe acana bhuvogaganaṅ kudpano bhasabhanaṅ panridhuriya niparikanoni manaṃbha suruciṭa pana-ācara abhelaviryapratiṣṭha ha dharini asiṭa loṅibhi.

“These dhāraṇīs have been obtained by the buddhas. Their great powers are complete, and their insights are infinite; They cause one to abandon clinging, And they purify recollection.

“They are formless, beyond coming and going, Beyond all cardinal and intermediate directions, Devoid of marks, inexpressible, And beyond concepts.

“If bodhisattvas accomplish them, they will eventually attain coolness. Even if each of their words were explained Through hundreds of billions of verses, Their scope could never be apprehended.

“They are praised by many noble beings, And highly revered By all the numerous assemblies That are pure and free from clinging.

“Through the power of the virtue Created by these dhāraṇīs, Afflictions are completely overcome and pacified, And the most excellent benefits are gained.

“They lead to qualities and insight as great as a vast ocean, They cause one to achieve acceptance, And they cause the mind to be at ease and unshakable. They are always cultivated by the bodhisattvas and praised by the wise.

“They liberate from poverty and provide wealth and prosperity. These dhāraṇīs increase qualities And cause one to be constantly adorned By words of truth, such as emptiness.

“Since they go beyond words, They are known as empty essence. Since they go beyond mind and consciousness, They are known as essence of phenomena.

“These dhāraṇīs always lead to stainlessness and purity. Being grounded in genuine wisdom, They reveal many benefits And generate joy and faith in many sentient beings.

“They bring great delight To the countless retinues of yakṣas, The retinues of kumbhāṇḍas, And also the rulers of the starving spirits.

“These dhāraṇī mantras Are utterly peaceful and beyond concepts. They cause happiness to manifest for all beings Out of love for them.

“Though they constantly remain within the realms of beings For hundreds of thousands of eons, Bringing infinite benefits, They remain immaculate and unsullied.

“They bring great joy To countless sentient beings By revealing the ambrosia-like Dharma Through hundreds of thousands of verses.

“The countless buddhas of the past Relied on these dhāraṇīs With the purest trust And so perpetually realize reality.

“When they hear these dhāraṇīs, The minds of Brahmā, Śakra, the gods, The kings of the nāgas, and the asuras Become filled with joy.

“The lands where these dhāraṇī mantras are found Remain perpetually free from harm, Turmoil, diseases, Suffering, and misery.

“With minds filled with joy, All sentient beings make the aspiration That these dhāraṇīs Constantly remain within their minds.

“If these dhāraṇī mantras Always remain connected to the body, the mind, The palate, the mouth, and the lips, Boundless qualities will be generated.

“If they are held constantly, Countless qualities will be achieved, Many sentient beings will benefit, And everyone will experience joy.

“Since these dhāraṇī mantras Cause one to abandon negative deeds And reveal the sacred Dharma, Infinite eloquence will be achieved.

“The doubts of hundreds of thousands of sentient beings Will be cleared away, Pride will be overcome, And boundless qualities will be achieved.

“The wise always contemplate And persistently accomplish These dhāraṇī mantras— These utterly profound and secret teachings.

“Donning the armor of insight, They completely overcome the afflictions And develop the qualities of their minds With great dedication and without feeling weary.

“These glorious and excellent Dhāraṇī mantras Cause beings to realize the limits Of exhaustion, non-exhaustion, arising, and non-arising.

“Since they are adorned With those various insights, Hundreds of thousands of thus-gone ones Revere and worship them.

“These dhāraṇīs Produce the two feet of knowledge, Place one firmly within the supreme absorption, And cause one to follow the path to awakening;

“They cause one to pursue tranquility and insight And to realize undefiled insight. Through the strength of the faculty of deep faith, They perfect the two hands.

“They cause one to achieve the two breasts Through diligence and patience, And to achieve the characteristics of the crown of the head Through the perfection of insight.

“By making a thread with those discourses And using it for the garland of the four individual knowledges, One will be adorned with all the various unequaled qualities That were accomplished in the past.

“Since these dhāraṇī mantras Are endowed with countless excellent qualities, One will realize all the gateways, Such as the past and future limits of the eye,

“The limits of its exhaustion and non-exhaustion, Its arising and non-arising, Its limit and non-limit, Its engagement and disengagement,

“Its cognition and noncognition, Its complete nonexistence, its absence of origination, Its quiescence, its absence of self, its absence of person, Its absence of life principle, and its absence of sentient being.

“The same applies to the ear, the nose, The tongue, the body, the mind, The six sense objects, and the four great elements, Up to the names produced in the world.

“The sublime and sacred dhāraṇīs That were praised earlier Are endowed with the qualities of complete disengagement, And they belong to the domain of the buddhas.

“Therefore, the true meaning of these dhāraṇīs Cannot be expressed in words. Nevertheless, to accord with worldly beings, They have been expressed here with imputed words.”

Then, together with his numerous retinues, the Blessed One arrived at the house of Candraprabhakumāra and sat down on the throne that had been prepared for him. When he saw the Blessed One sitting on the throne, Candraprabhakumārabhūta brought the most sublime offering articles and offered them to the Thus-Gone One and his great assemblies. That offering was entirely accomplished through his inconceivable power and the roots of virtue generated by his extraordinary concentration, absorption, and concentration qualities. Since he made that offering not only for himself but in order for all the countless sentient beings to strive for awakening and achieve great benefits, that act of worship was all-pervasive and satisfied everyone.

When the Blessed One had finished his lunch, he said these words to Candraprabhakumārabhūta in front of the numerous retinues: “Kumāra, if noble sons or daughters who follow the Great Vehicle accomplish the accumulation of generosity, they will be endowed with eighty types of eminent qualities. What are those eighty? (1) They will ripen sentient beings and attract them with pleasant words. (2) They will perfect the excellent marks. (3) All their faculties will be complete. (4) They will abandon saṃsāra and actualize nirvāṇa. (5) Their afflictions will be exhausted and they will achieve supreme might. (6) They will be adorned with perfect qualities and buddha realms. (7) Their retinues will be pure. (8) They will be endowed with great majesty. (9) They will be endowed with perfect insight. (10) They will accomplish the most eminent activities. (11) They will perfect unequaled and unsurpassed conduct. (12) They will overcome all latent patterns and develop the omniscient conduct of the thus-gone ones. (13) Their bodies and relics will be worshiped by all worldly beings, hearers, and solitary buddhas. (14) They will tame malevolent beings and therefore generate faith in the rulers of humans, gods, nāgas, yakṣas, asuras, garuḍas, and gods of the Brahmā realms. (15) They will have great power. (16) They will adopt, keep in mind, and teach the sūtras, the verses, the prophecies, the aphorisms, the hymns and praises, the biographies, the narratives, the former events, the former births, the extensive teachings, the marvels, and the profound doctrines. (17) They will not succumb to laziness. (18) They will be free of miserliness with respect to the Dharma. (19) They will genuinely follow the path of the buddhas. (20) They will be the most eminent beings within the worlds, and their names and appearances will be completely pure. (21) They will actualize the Dharma body. (22) They will achieve fearlessness. (23) They will be endowed with excellent merit. (24) They will outshine non-Buddhists. (25) They will possess the perfect qualities of sublime beings. (26) They will renounce negative forms of conduct. (27) They will have complete trust in the causes of merit and wisdom. (28) They will gather the qualities of the buddhas. (29) They will subjugate many demons. (30) They will have no doubts or hesitations about the true teachings of the Buddha. (31) They will overcome unwholesome desires. (32) They will be endowed with great majesty. (33) They will accomplish the bodhisattva conduct and therefore achieve the extraordinary miraculous powers. (34) They will transcend birth and death. (35) They will ripen sentient beings. (36) They will proclaim the praises of boundless conduct. (37) They will develop all excellent qualities. (38) They will generate enthusiasm in sentient beings. (39) They will experience the joy of Dharma. (40) They will accomplish generosity. (41) They will enter the gateway of great wisdom. (42) They will abide in the foremost Dharma. (43) They will belong to the definitive family. (44) They will achieve the acceptance of phenomena. (45) They will easily follow the path of the buddhas. Kumāra, if noble sons or daughters accomplish the accumulation of generosity, they will be endowed with and perfect those eighty types of eminent qualities.”

At that moment, the Blessed One spoke these verses:

“I have briefly described here The eighty supreme benefits Achieved by the wise bodhisattvas Who are endowed with the accumulation of generosity.

“I will now teach a little bit About all the qualities, Boundless and hard-to-conceive, That arise on the basis of generosity.

“Those accumulations of generosity That you have offered with an impartial mind In the presence of these numerous assemblies Should be accomplished by all the wise ones.

“The mass of merit accumulated Through these acts of generosity is inconceivable; It will cause you to perfect All the physical adornments of the major and minor marks.

“All your birthplaces, your family lines, Your lands, your households, Your renown, your bodies, and your minds Will be pure.

“All the divine miraculous displays, The palaces, the goddesses, And the pure, unimpeded eloquence Originate from generosity.

“The buddhas praise The supreme accumulation of generosity By proclaiming that it is The foremost foundation of awakening.

“Diligent bodhisattvas Who have no doubt about generosity Accomplish it persistently And with full conviction.

“If bodhisattvas perfect The accumulation of merit With a generous mindset, They will achieve the awakening of the buddhas.

“Since they perfect the supreme miraculous powers Through the strength of generosity, Even if they cause ten million realms to shake, Sentient beings will not be harmed.

“The power of the practice of generosity Induces pure discipline, erudition, Genuine trust, diligence, Absorption, and undefiled insight.

“The power of the practice of generosity Induces the powers, the strengths, the authentic path, The exertions, the bases of miraculous power, And the abandonment of latent patterns.

“The power of the practice of generosity Causes the boundless Dharma To be taught in billions of realms Through pure and melodious voices.

“By practicing generosity with sincere faith, One will swiftly achieve the miraculous powers; In order to perfect those miraculous powers, One should therefore practice generosity persistently.

“If rulers—like those who play freely In their sublime palaces While surrounded by retinues Of countless gods and many hundreds of thousands

“Of asuras, nāgas, and yakṣas— See beings who exert themselves in the practice of generosity, They will all stand up, welcome them, Lay out seats for them, and worship them.

“Since the persons who practice generosity Are endowed with perfect great majesty And have gained mastery over the miraculous powers, They will attract the kings of the gods.

“All the kumbhāṇḍas and the yakṣas Will go to them for refuge, And the gandharvas and their retinues Will worship them by playing music.

“All bandits will become kind, All hostile beings will leave for faraway places, One’s wealth will never decline, And the storerooms will always be full.

“By practicing generosity, The supreme accumulations will be perfected, And, until awakened wisdom is achieved, They will not engage in the practices of non-Buddhists.

“One will never fall sick, And one will be protected by the dhāraṇīs. Even the extraordinary strengths Will originate from generosity.

“In that way, those who practice generosity Will accomplish the path of awakening; They will never meet nonvirtuous friends But will gain friends with conducive behaviors.

“Furthermore, since bodhisattvas Who gather the accumulation of generosity Will perfect the inconceivable dhāraṇīs And insight,

“They will reveal thorough comprehension Through countless verses. Since they will be unimpeded in all respects, They will not lose the essential meaning.

“They will be firmly dedicated To the vast attitude set on awakening, Their discipline will be pure and perfect, And they will overcome the activities of Māra.

“They will not cling to the five sense pleasures But will pursue recollection one-pointedly. Since their minds are constantly free of delusion, They will not crave sense pleasures.

“They will genuinely understand The affliction of anger, And they will be free of clinging and delusion With respect to all the domains of experience.

“Those persons will properly understand All afflictions as well as everything else— From the defects that arise From the gathering of causes and conditions,

Up to the causes Of the qualities of the buddhas, The causes of their causes, And the effects of those causes.

“Since they will clearly understand The causes of the limit of the exhaustion of the eye, They will completely abandon delusion And will not cling to the eye.

“Since they will also clearly understand The causes of the limit of the arising of the eye, Its limit, its disengagement, Its cognition, its nonexistence,

“And its unborn nature, Up to its quiescence and so forth, They will completely abandon delusion And will not cling to the eye.

“They will realize that the expression past limit of the eye Is a mere imputation That accords with the world’s conventions, And that it is therefore, ultimately, completely nonexistent.

“They will also realize that the expressions The limit of the arising of the eye, Its limit, its disengagement, its cognition, Its complete nonexistence, and its unborn nature,

“Up to its peace, Are all mere imputations That accord with the world’s conventions, And that therefore they, too, are ultimately nonexistent.

“Since they will realize that the expression Past limit of the eye Arises from the gathering of causes and conditions, They will not cling to it at all.

“Since they will realize that the expression Future limit of the eye Arises from the gathering of causes and conditions, They will not cling to it at all.

“Since they will realize that the expressions The limit of the arising of the eye, Its limit, its disengagement, its cognition, Its complete nonexistence, and its unborn nature,

“Up to its peace, Arise from the gathering Of causes and conditions, They will not cling to them at all.

“Since they will realize that the expression Past limit of the eye Is intrinsically undefinable, They will not cling to it at all.

“Since they will realize that the expression Future limit of the eye Is intrinsically undefinable, They will not cling to it at all.

“Since they will realize That expressions such as The limit of the arising of the eye, Its limit, its disengagement, its cognition,

“Its complete nonexistence, and its unborn nature, Up to its peace, Are intrinsically undefinable, They will not cling to them at all.

“The same should be applied to the ear, the nose, The tongue, the body, the mind, The six sense objects, and the four great elements, Up to the names produced in the world.

“Since they realize That desire and the path of the buddhas Are intrinsically inseparable, They will not cling to desire.

“All the paths of the buddhas Should be pursued on the basis of afflictions. Those who clearly understand that these are intrinsically inseparable Will enter the gateway of thorough comprehension.

“Those who teach that desire is thorough comprehension And that thorough comprehension is desire, And clearly understand that they are intrinsically inseparable, Will train in the gateway of thorough comprehension.

“Likewise, those who worship desire Worship the Buddha, And since they worship the Buddha, They will perfect the gateway of thorough comprehension.

“Since they realize That anger and the path of the buddhas Are intrinsically inseparable, They will not cling to anger.

“Those who teach that anger is thorough comprehension And that thorough comprehension is anger, And clearly understand that they are intrinsically inseparable, Will train in the gateway of thorough comprehension.

“Likewise, those who worship anger Worship the Buddha, And since they worship the Buddha, They will perfect the gateway of thorough comprehension.

“Since they realize That ignorance and the path of the buddhas Are intrinsically inseparable, They will not cling to ignorance.

“Those who genuinely realize The limit of ignorance Will accomplish the path of the buddhas And thereby perfect the gateway of thorough comprehension.

“Those who teach that ignorance is thorough comprehension And that thorough comprehension is ignorance, And clearly understand that they are intrinsically inseparable, Will train in the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the Buddha, And since they worship the Buddha, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the Dharma, And since they worship the Dharma, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the Saṅgha, And since they worship the Saṅgha, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship discipline, And since they worship discipline, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship diligence, And since they worship diligence, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the buddhas and proclaim their praises, And since they worship them and proclaim their praises, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the qualities of the buddhas, And since they worship the qualities of the buddhas, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship reality, And since they worship reality, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship suchness, And since they worship suchness, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the unborn, And since they worship the unborn, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the unceasing, And since they worship the unceasing, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the undefiled, And since they worship the undefiled, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship complete nonexistence, And since they worship complete nonexistence, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the boundless, And since they worship the boundless, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the three realms, And since they worship the three realms, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship disengagement, And since they worship disengagement, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship engagement in saṃsāra, And since they worship engagement in saṃsāra, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the absence of engagement, And since they worship the absence of engagement, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship nonexistence, And since they worship nonexistence, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the absence of origination, And since they worship the absence of origination, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship peace, And since they worship peace, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the absence of coming, And since they worship the absence of coming, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the absence of going, And since they worship the absence of going, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the conditioned, And since they worship the conditioned, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship suffering and so forth, And since they worship suffering and so forth, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the knowledge of suffering, And since they worship the knowledge of suffering, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the knowledge of the origin, And since they worship the knowledge of the origin, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the knowledge of cessation, And since they worship the knowledge of cessation, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the knowledge of the path, And since they worship the knowledge of the path, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the knowledge of the Dharma, And since they worship the knowledge of the Dharma, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the knowledge of the subsequent, And since they worship the knowledge of the subsequent, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the wisdom of the unborn, And since they worship the wisdom of the unborn, They will perfect the gateway of thorough comprehension.

“Likewise, those who worship ignorance Worship the wisdom of exhaustion, And since they worship the wisdom of exhaustion, They will perfect the gateway of thorough comprehension.

“The same should be applied to all the nine factors— The exertions, The applications of mindfulness, The bases of miraculous power,

“The five powers, the five strengths, The seven factors of awakening, The eightfold path, Tranquility, insight, and so forth.”

Then the Blessed One said to Candraprabhakumārabhūta, “Noble son, the followers of the Great Vehicle who wish to accomplish the dhāraṇīs that were revealed earlier should stay away from eighty types of persons. What are they? (1) Those who have killed their father, (2) those who have killed their mother, (3) those who have killed a worthy one, (4) those who with harmful intent have drawn blood from a thus-gone one, (5) those who destroy the harmony of the saṅgha, (6) those who have run away to live as robbers, (7) those with impaired faculties, (8) those with only two sense faculties, (9) those who have wrong views, (10) those with wrong intention, (11) those with improper speech, (12) those who follow wrong paths, (13) those with wrong livelihood, (14) those with wrong effort, (15) those with wrong mindfulness, (16) those with wrong absorption, (17) those who do not know what is correct, (18) those who do not know the right time, (19) those who do not know the right amount, (20) those who do not know the right path, (21) those who do not know the right measure, (22) those who do not understand self and others, (23) those who have no respect for the Buddha, the Dharma, the Saṅgha, and the precepts, (24) those who do not consider carefulness and the exalted domains to be noble, (25) those who do not know the Dharma, (26) those who do not know the Vinaya, (27) those who do not know the precepts, (28) those who do not know heaviness and lightness with respect to wrongdoings, (29) those who do not know what are corrupted and ruined forms of discipline, (30) those who do not know the very subtle and coarse types of conduct, (31) those who do not know future and present actions, (32) those who do not know what are inferior matters, (33) those who proclaim the praises of the hearers’ vehicle and denigrate the Dharma of the thus-gone ones, (34) those who encourage others to accomplish the vehicle of the solitary buddhas, (35) those who are weary of and abandon the true and unsurpassed path, (36) those with corrupted discipline, (37) those with perverted views, (38) those with corrupted behavior, (39) those who practice what is not the path, (40) those who profess the view of a self, (41) those who profess the view of a sentient being, (42) those who profess the view of a life principle, (43) those who profess the view of a person, (44) those with inferior motivation who give rise to desire, anger, and ignorance, (45) those who adhere to nihilistic views, (46) those who adhere to eternalistic views, (47) those who adhere to the view that everything is void and causeless, (48) those who do not see the existent, (49) those who do not see the nonexistent, (50) those who do not perceive actions, (51) those who do not perceive diligence, (52) those who do not understand actions, (53) those who do understand the causes of actions, (54) those who do not understand karmic ripening, (55) those who do not understand the causes of karmic ripening, (56) those who do not understand the sense faculties, (57) those who do not understand the causes of the sense faculties, (58) those who do not understand the elements, (59) those who do not understand the causes of the elements, (60) those who do not understand liberation, (61) those who do not understand the causes of liberation, (62) those who do not understand the path, (63) those who do not understand the causes of the path, (64) those who do not understand afflictions, (65) those who do not understand the causes of afflictions, (66) those who do not understand generosity, (67) those who do not understand the causes of generosity, (68) those who do not understand the past and future limits, (69) those who do not understand the causes of the past and future limits, (70) those who do not understand birth and death, (71) those who do not understand the causes of birth and death, (72) those who do not understand the defiled, (73) those who do not understand the causes of the defiled, (74) those who do not understand exhaustion and non-exhaustion, (75) those who do not understand existence and nonexistence, (76) those who do not understand limit and non-limit, (77) those who do not understand disengagement and non- disengagement, (78) those who do not understand cognition and noncognition, (79) those who do not understand the essential nature and that which is not the essential nature, (80) those who do not understand arising and non-arising, and (81) those who do not understand cessation and non-cessation—Kumāra, those noble sons or daughters who wish to accomplish the dhāraṇīs that were revealed earlier should stay away from those eighty types of persons who engage in ways that are contrary to the Dharma.”

Then the Blessed One spoke these verses:

“Those who do not understand The limit of the arising of the eye and the limit of its exhaustion Are deluded with respect to thorough comprehension; The wise should therefore stay away from them.

“Those who realize that the eye Is devoid of a self and a sentient being Abide by thorough comprehension; The wise should therefore attend to them.

“Those who realize that the eye Transcends birth, exhaustion, and words Abide by thorough comprehension; The wise should therefore attend to them.

“Those who realize that the eye Is disengagement and nonabiding Abide by thorough comprehension; The wise should therefore attend to them.

“Those who realize That the nature of the eye is nonabiding Abide by thorough comprehension; The wise should therefore attend to them.

“Those who realize that the eye Is beyond engagement and devoid of the characteristics of form Abide by thorough comprehension; The wise should therefore attend to them.

“Those who realize that the eye Is unborn and intrinsically peace Abide by thorough comprehension; The wise should therefore attend to them.

“Those who realize that the eye intrinsically lacks the marks of the eye Are praised by the buddhas, and they realize that the eye is undefinable; They abide by thorough comprehension, So the wise should therefore attend to them.

“Those who realize that the eye intrinsically lacks the marks of the eye Realize that it is beyond the reach of thoughts, apprehending, and explanations; They abide by thorough comprehension, So the wise should therefore attend to them.

“Likewise, since the essential nature of dhāraṇīs Cannot be expressed in words, It is devoid of sides And will not be reached by the mind.

“That Dharma is beyond joy And does not dwell on anger; Since it is unshakable like the king of mountains, It cannot be apprehending, even if it is expressed.

“Both thorough comprehension and the self Do not truly exist; Since the self is intrinsically empty, Thorough comprehension is also nonexistent.

“Thorough comprehension is intrinsically empty, But immature beings consider it something existent. Since their conceptions are improper, They do not study, and experience misery.

“Some think that both desire And thorough comprehension are empty; Ultimately, however, those two thoughts themselves Are also completely beyond apprehension.

“If emptiness is realized to be empty, Thorough comprehension is also nonexistent, And everything up to the factors of awakening And absorption is also empty.

“Those who understand Thorough comprehension, emptiness, And everything up to absorption Will also genuinely understand the eye.

“Those who genuinely realize The limit of the exhaustion of the eye Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The limit of the arising of the eye Will finally realize The gateway of thorough comprehension.

“Those who genuinely realize The limit of the eye Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The disengagement of the eye Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The cognition of the eye Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The nonexistence of the eye Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The peace of the eye Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The limit of the exhaustion of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The limit of the arising of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The limit of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The disengagement of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The cognition of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The nonexistence of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The unborn nature of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“Those who genuinely realize The peace of the eye’s transformations Will finally perfect The gateway of thorough comprehension.

“The same should be applied to the ear, the nose, The tongue, the body, the mind, The six sense objects, and the four great elements, Up to the names produced in the world.

“Those who do not adopt or entertain the idea That the past limit of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the limit of the exhaustion of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the limit of the arising of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the limit of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the peace of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the cognition of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the nonexistence of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the unborn nature of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“Those who do not adopt or entertain the idea That the peace of the eye Is unchanging and devoid of distinct characteristics Dwell within the gateway of thorough comprehension.

“The same should be applied to the ear, the nose, The tongue, the body, the mind, The six sense objects, and the four great elements, Up to the names produced in the world.

“The same should also be applied With respect to the individual meanings of the sixty-two gateways— Desire, anger, ignorance, great pride, Envy, miserliness, deceit, misery,

“Defects, stains, pain, the rivers, wholesome and unwholesome actions, The absence of arising, the absence of cessation, The absence of going, the absence of coming, The unmoving, the undifferentiated,