-
GREATMIDDLEWAYEMPTINESSENDOWEDWITHALLTHESUPREMEQUALITIES
BUDDHANATUREFROMSHAKYAMUNI
TOTHESHENTONGTRADITIONSOFTIBET
SOURCEBOOK
-
ForinternaluseonlyExclusivelyfortheRimeShedraNYCCoreTextsProgramAprogramofShambhalaMeditationCenterofNewYork
FirstEdition2013
-
GreatMiddleWayEmptinessEndowedwithalltheSupremeQualities
BuddhaNaturefromShakyamunitotheShentongTraditionsofTibetTenWeeksfromApril16toJune25,2013(skippingApril23)
SyllabusI)
ClassOne:TheSutraSourcesonBuddhaNaturebyDr.KarlBrunnholzlII)
ClassTwo:IndianSutrasandShastras
A) InClassReading:1)
TheBookofOnes:Luminous,fromTheNumericalDiscoursesoftheBuddha,Trs.
BhikkhuBodhi,excerptonpage972)
TheTathagatagarbhasutra,Trs.WilliamGrosnick,fromBuddhisminPractice,Ed.
byDonaldS.Lopez,12pages3)
TheDialoguewithQueenSrimaladevi,ATreasuryofMahayanaSutras,Trs.byThe
BuddhistAssociationoftheUnitesStates,excerptonpp.377381III)
ClassThree:TheIndianShastras
A) RequestedReading:1)
InPraiseofDharmadhatu,byNagarjuna,Trs.KarlBrunnholzl,pp.1171292)
MatreyasUttaratantraShastraATreatiseonBuddhaNature,Trs.LodenSherab:
(a) HomageandTheBuddha,pp.2123(oddpagesonly)(b)
BuddhaEssence,pp.2969(oddpagesonly)
IV)
ClassFour:DefinitiveversusProvisionalTeachings;Tsongkhapa
A) RequestedReading:1)
BuddhistHermeneutics,RobertThurman,excerptonpp.25342)
TheProvisionalandDefinitiveMeaningoftheTransmittedPrecepts,TheNyingma
SchoolofTibetanBuddhism,byDudjomRinpoche,Trs.GyurmeDorjeandMatthewKapstein,pp.187190
3)
AvoidanceofContradictionwiththeElucidationofIntention,TsongkhapasSpeechofGoldintheEssenceofTrueEloquence,byRobertThurman,pp.345355
V) ClassFive:LongchenpaonBuddhaNature
A) RequestedReading:1)
TheSpiritualPotential,ThePreciousTreasuryofPhilosophicalSystems,by
LongchenRabjam,Trs.RichardBarron,pp.149174
Page 1
-
VI) ClassSix:DolpopasShentongMadhyamakaA) RequestedReading:
1)
TheDoctrineoftheBuddhafromDolpo,TheBuddhafromDolpoAStudyoftheLifeandThoughtofDolpopa,byCyrusStearns,pp.7998
2)
AGeneralCommentaryontheDoctrine,byDolpopa,Trs.CyrusStearns,TheBuddhafromDolpoAStudyoftheLifeandThoughtofDolpopa,pp.11321
B) AdditionalSources:1)
AHistoricalSurveyoftheShentongTraditioninTibet,TheBuddhafromDolpoA
StudyoftheLifeandThoughtofDolpopa,byCyrusStearns,pp.4155
VII) ClassSeven:ShakyaChogdensSynthesisA) RequestedReading:
1)
VisionsofUnityTheGoldenPanditaShakyaChokdensNewInterpretationofYogacaraandMadhyamaka,byYaroslavlKomarovski:(a)
OtherEmptiness,pp.127136(b)
PrimordialMindandtheQuestionofExistence,pp.213220
2)
DropofNectarofDefinitiveMeaning,ThreeTextsonMadhyamaka,ShakyaChokden,Trs.YaroslavlKomarovski,pp.3841
B) AdditionalSources:1)
AHistoricalSurveyoftheShentongTraditioninTibet:TheZhentongTraditionafter
Dolpopa,TheBuddhafromDolpoAStudyoftheLifeandThoughtofDolpopa,CyrusStearns,pp.5577
VIII)
ClassEight:KarmapaRangjungDorjeonBuddhaNature;Provisionalvs.DefinitiveTeachingsRevisited
A) RequestedReading:1)
TheTreatiseonPointingouttheTathagataEssence,byRangjungDorje,theThird
Karmapa,Trs.ByKarlBrunnholzl,inLuminousHeart,pp.3533602)
KarmaTrinlepa'sExplanationoftheSugataHeart,Trs.ByKarlBrunnholzl,in
LuminousHeart,pp.3133233)
NeyarthaandNitarthainTibet,byKennardLipman,pages8791
IX) ClassNine:KongtrulsShentongMadhyamakaA)
RequestedReading:
1)
ShengtongMadhyamaka,TheTreasuryofKnowledge:FrameworksofBuddhistPhilosophy,byJamgonKongtrul,Trs.ElizabethCallahan,pp.249268
B) AdditionalSources:1)
RangtongandShentongMadhyamaka,TheRimePhilosopyofJamgonKongtrulthe
Great,byRinguTulku,excerptsonpages214230
Page 2
-
X) ClassTen:MiphamsSynthesisA) RequestedReading:
1) JamgonMipham:HisLifeandTeachings,byDouglasDuckworth(a)
SelfandOtherEmptiness,pp.116117(b) BuddhaNature,pp.119122(c)
UnityandBuddhaNature,pp.143145(d)
UnconditionedBuddhaNature,pp.163167
2)
ThreeMistakesRegardingBuddhaNature,OpeningtheWisdomDooroftheRangtongandShentongViews,PaldenSherab&TsewangDongyalRinpoches,pp.97103
B) AdditionalSources:1)
ExplainingtheModeofRealityofPureAppearance,DistinguishingtheViewsand
Philosophies,byBotrul,Trs.DouglassDuckworth,pp.199213
XI) ClassEleven:DudjomsGreatMadhyamaka;ConclusionA)
RequestedReading:
1) TheNyingmaSchoolofTibetanBuddhism,Trs.DudjomRinpoche:(a)
TheGreaterVehicle:GreatMadhyamaka,pp.169177(b)
TheSuperiorityofGreatMadhyamakatoMindOnly,pp.178186
2)
IsThereSuchaThingasShentongMadhyamaka,TheCenteroftheSunlitSky,KarlBrunnholzl,pp.445457
B) AdditionalSources:1)
TheCenteroftheSunlitSky,KarlBrunnholzl:
(a)
TheTreatmentofYogacaraandtheRangtonShentongControversyinTibet,pp.500515
Page 3
-
w,
-
110 Sutta 52 97
of both, and to realize a superhuman distinction in knowledge
and vision w orthy of the noble ones.44 For w hat reason? Because
his m ind is lim pid."
47 (7) . " Bhikkhus, just as sandalwood is declared to be the
best of trees w ith respect to malleability and wieldiness, so too
I do not see even one other thing that, when developed and
cultivated, is so malleable and wieldy as the mind. A developed and
cultivated m ind is malleable and wieldy." [10]
4 8 (8 ) ; ' ' ' - "Bhikkhus, I do not see even one other thing
that changes so quickly as the m ind.45 It is not easy to give a
sim ile for how quickly the m ind changes."
4.9(9) . . "Lum inous, bhikkhus, is this mind, but it is defiled
by adventitious defilem ents."46
5 0 (1 0 )"Lum inous, bhikkhus, is this mind, and it is freed
from adventitious defilem ents."
V I. L u m i n o u s
51 (1) . . ."Lum inous, bhikkhus, is this mind, but it is
defiled by adventitious defilements. The uninstructed worldling
does not understand this as it really is; therefore I say that for
the uninstructed w orldling there is no development of the m in d
."47
52 (2) . "Lum inous, bhikkhus, is this mind, and it is freed
from adventitious defilements. The instructed noble disciple
understands this as it really is; therefore I say that for the
instructed noble disciple there is development of the m in
d."48
Page 5
-
The
Tat
haga
taga
rbha
Sut
ra
Tra
nsla
ted
by W
illia
m H
. Gro
snic
k ht
tp:/
/ww
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ebsp
awne
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m/u
sers
/bod
hisa
ttva
/inde
x.ht
ml
Fro
m "
Bud
dhis
m in
Pra
ctic
e,"
edit
ed b
y D
onal
d S.
Lop
ez,
Pri
ncet
on U
nive
rsit
y P
ress
199
5.
Thu
s ha
ve I
hea
rd. A
t one
tim
e th
e B
uddh
a w
as s
tayi
ng o
n th
e V
ultu
re P
eak
near
Raj
agrh
a in
th
e le
ctur
e ha
ll of
a m
any-
tiere
d pa
vilio
n bu
ilt o
f fr
agra
nt s
anda
lwoo
d. H
e ha
d at
tain
ed
budd
haho
od te
n ye
ars
prev
ious
ly a
nd w
as a
ccom
pani
ed b
y an
ass
embl
y of
hun
dred
s an
d th
ousa
nds
of g
reat
mon
ks a
nd a
thro
ng o
f bo
dhis
attv
as a
nd g
reat
bei
ngs
sixt
y tim
es th
e nu
mbe
r of
san
ds in
the
Gan
ges
Riv
er. A
ll ha
d pe
rfec
ted
thei
r ze
al a
nd h
ad f
orm
erly
mad
e of
feri
ngs
to h
undr
eds
of th
ousa
nds
of m
yria
d le
gion
s of
bud
dhas
. All
coul
d tu
rn th
e ir
reve
rsib
le w
heel
of
the
dhar
ma.
If
a be
ing
wer
e to
hea
r th
eir
nam
es, h
e w
ould
bec
ome
irre
vers
ible
in th
e hi
ghes
t pat
h.
The
ir n
ames
wer
e B
odhi
sattv
a D
harm
a-W
isdo
m, B
odhi
sattv
a L
ion-
Wis
dom
, Bod
hisa
ttva
Ada
man
tine
Wis
dom
(V
ajra
-mat
i), B
odhi
sattv
a H
arm
onio
us W
isdo
m, b
odhi
sattv
a W
onde
rful
Wis
dom
, Bod
hisa
ttva
Moo
nlig
ht, B
odhi
sattv
a Je
wel
ed M
oon,
Bod
hisa
ttva
Full
Moo
n, B
odhi
sattv
a C
oura
geou
s, B
odhi
sattv
a M
easu
rele
ss C
oura
ge, B
odhi
sattv
a T
rans
cend
ing
the
Tri
ple
Wor
ld, B
odhi
sattv
a A
valo
kite
svar
a, B
odhi
sattv
a M
ahas
tham
apra
pta,
B
odhi
sattv
a Fr
agra
nt E
leph
ant,
Bod
hisa
ttva
Fine
Fra
gran
ce, B
odhi
sattv
a Fi
nest
Fra
gran
ce,
Bod
hisa
ttva
Mai
n T
reas
ury,
Bod
hisa
ttva
Sun
Tre
asur
y, B
odhi
sattv
a D
ispl
ay o
f th
e St
anda
rd,
Bod
hisa
ttva
Dis
play
of
the
Gre
at S
tand
ard,
Bod
hisa
ttva
Stai
nles
s St
anda
rd, B
odhi
sattv
a B
ound
less
Lig
ht, B
odhi
sattv
a B
esto
wer
of
Lig
ht, B
odhi
sattv
a St
ainl
ess
Lig
ht, B
odhi
sattv
a K
ing
of J
oy, B
odhi
sattv
a E
tern
al J
oy, B
odhi
sattv
a Je
wel
ed H
and,
Bod
hisa
ttva
Tre
asur
y of
S
pace
, Bod
hisa
ttva
Kin
g of
Lig
ht a
nd V
irtu
e, B
odhi
sattv
a S
elf-
Abi
ding
Kin
g of
Dha
rani
s,
Bod
hisa
ttva
Dha
rani
, Bod
hisa
ttva
Des
troy
ing
All
Ills
, Bod
hisa
ttva
Rel
ievi
ng A
ll th
e Il
ls o
f Se
ntie
nt B
eing
s, B
odhi
sattv
a Jo
yous
Tho
ught
s, B
odhi
sattv
a Sa
tisfi
ed W
ill, B
odhi
sattv
a E
tern
ally
Sat
isfi
ed, B
odhi
sattv
a Sh
inin
g on
All,
Bod
hisa
ttva
Moo
n B
righ
tnes
s, B
odhi
sattv
a Je
wel
Wis
dom
, Bod
hisa
ttva
Tra
nsfo
rmin
g in
to a
Wom
ans
Bod
y, B
odhi
sattv
a G
reat
T
hund
ercl
ap, B
odhi
sattv
a Sp
iritu
al G
uide
, Bod
hisa
ttva
Not
Gro
undl
ess
Vie
ws,
Bod
hisa
ttva
Free
dom
in A
ll D
harm
as, B
odhi
sattv
a M
aitr
eya,
and
Bod
hisa
ttva
Man
jusr
i. T
here
wer
e al
so
pres
ent b
odhi
sattv
as a
nd g
reat
bei
ngs
just
like
them
fro
m c
ount
less
Bud
dha
land
s, w
hose
nu
mbe
r eq
ualle
d si
xty
times
the
num
ber
of s
ands
in th
e G
ange
s R
iver
. Tog
ethe
r w
ith a
n un
coun
tabl
e nu
mbe
r of
god
s, n
agas
, yak
sas,
gan
dhar
vas,
asu
ras,
gar
udas
, kin
nara
s, a
nd
mah
orag
as [
all d
ivin
e an
d qu
asi-
divi
ne b
eing
s], t
hey
all g
athe
red
to p
ay th
eir
resp
ects
and
m
ake
offe
ring
s.
At t
hat t
ime,
the
Bud
dha
sat u
p st
raig
ht in
med
itati
on in
the
sand
alw
ood
pavi
lion
and,
with
hi
s su
pern
atur
al p
ower
s, p
ut o
n a
mir
acul
ous
disp
lay.
The
re a
ppea
red
in th
e sk
y a
coun
tles
s nu
mbe
r of
thou
sand
-pet
aled
lotu
s fl
ower
s as
larg
e as
cha
riot
whe
els,
fill
ed w
ith c
olor
s an
d fr
agra
nces
that
one
cou
ld n
ot b
egin
to e
num
erat
e. I
n th
e ce
nter
of
each
flo
wer
was
a c
onju
red
imag
e of
a B
uddh
a. T
he f
low
ers
rose
and
cov
ered
the
heav
ens
like
a je
wel
led
bann
er, e
ach
flow
er g
ivin
g fo
rth
coun
tles
s ra
ys o
f li
ght.
The
pet
als
all s
imul
tane
ousl
y un
fold
ed th
eir
sple
ndor
and
then
, thr
ough
the
Bud
dha
s m
irac
ulou
s po
wer
s, a
ll w
ither
ed in
an
inst
ant.
With
in th
e fl
ower
s al
l the
Bud
dha
imag
es s
at c
ross
-leg
ged
in th
e lo
tus
posi
tion,
and
eac
h is
sued
for
th c
ount
less
hun
dred
s of
thou
sand
s of
ray
s of
ligh
t. T
he a
dorn
men
t of
the
spot
at
the
time
was
so
extr
aord
inar
y th
at th
e w
hole
ass
embl
y re
joic
ed a
nd d
ance
d ec
stat
ical
ly. I
n fa
ct, i
t was
so
very
str
ange
and
ext
raor
dina
ry th
at a
ll be
gan
to w
onde
r w
hy a
ll th
e co
untle
ss
won
derf
ul f
low
ers
shou
ld s
udde
nly
be d
estr
oyed
. As
they
with
ered
and
dar
kene
d, th
e sm
ell
they
gav
e of
f w
as f
oul a
nd lo
aths
ome.
B
ut a
t tha
t poi
nt th
e W
orld
-hon
ored
One
rea
lized
why
the
bodh
isat
tvas
wer
e pe
rple
xed,
so
he
addr
esse
d V
ajra
mat
i (A
dam
antin
e W
isdo
m)
, say
ing,
O
goo
d so
n. I
f th
ere
is a
nyth
ing
in
the
Bud
dha
s te
achi
ng th
at p
erpl
exes
you
, fee
l fre
e to
ask
abo
ut it
. B
odhi
sattv
a V
ajra
mat
i kn
ew th
at e
very
one
in th
e w
hole
ass
embl
y w
as p
erpl
exed
, and
so
addr
esse
d th
e B
uddh
a,
sayi
ng,
O W
orld
-hon
ored
One
, why
are
ther
e co
njur
ed B
uddh
a im
ages
in a
ll of
the
innu
mer
able
flo
wer
s? A
nd f
or w
hat r
easo
n di
d th
ey a
scen
d in
to th
e he
aven
s an
d co
ver
the
wor
ld?
And
why
did
the
Bud
dha
imag
es e
ach
issu
e fo
rth
coun
tless
hun
dred
s of
thou
sand
s of
ra
ys o
f li
ght?
E
very
one
in th
e as
sem
bly
look
ed o
n an
d th
en jo
ined
his
han
ds to
geth
er in
re
spec
t. A
t tha
t poi
nt, B
odhi
sattv
a V
ajra
mat
i spo
ke in
ver
ses,
say
ing:
"N
ever
eve
r ha
ve I
wit
ness
ed
A m
irac
ulou
s di
spla
y lik
e to
day'
s.
To
see
hund
reds
of
thou
sand
s an
d m
illio
ns o
f bu
ddha
s S
eate
d in
the
caly
xes
of lo
tus
flow
ers,
E
ach
emitt
ing
coun
tless
str
eam
s of
ligh
t, Fi
llin
g al
l the
fie
lds,
S
catt
erin
g th
e di
rt o
f fa
lse
teac
hers
, A
dorn
ing
all t
he w
orld
s!
The
lotu
ses
sudd
enly
wilt
ed;
The
re w
as n
ot o
ne w
hich
was
not
dis
gust
ing.
N
ow te
ll us
, W
hy d
id y
ou d
ispl
ay th
is c
onju
red
visi
on?
W
e se
e bu
ddha
s m
ore
num
erou
s th
an
The
san
ds o
f th
e G
ange
s,
At t
hat t
ime
the
Wor
ld-h
onor
ed O
ne s
poke
to V
ajra
mat
i and
the
othe
r bo
dhis
ttvas
, say
ing,
"G
ood
sons
, the
re is
a g
reat
vai
puly
a-su
tra
calle
d th
e 'T
atha
gata
garb
ha'.
It w
as b
ecau
se I
w
ante
d to
exp
ound
it to
you
that
I s
how
ed y
ou th
ese
sign
s. Y
ou s
houl
d al
l lis
ten
atte
ntiv
ely
and
pond
er it
wel
l." A
ll sa
id, "
Exc
elle
nt. W
e ve
ry m
uch
wis
h to
hea
r it.
" T
he B
uddh
a sa
id, "
Goo
d so
ns, t
here
is a
com
pari
son
that
can
be
draw
n be
twee
n th
e co
untle
ss
flow
ers
conj
ured
up
by th
e B
uddh
a th
at s
udde
nly
with
ered
and
the
innu
mer
able
con
jure
d bu
ddha
imag
es w
ith th
eir
man
y ad
ornm
ents
, sea
ted
in th
e lo
tus
posi
tion
with
in th
e fl
ower
s,
who
cas
t for
th li
ght s
o ex
ceed
ingl
y ra
re th
at th
ere
was
no
one
in th
e as
sem
bly
who
did
not
sh
ow r
ever
ence
. In
a si
mila
r fa
shio
n, g
ood
sons
, whe
n I
rega
rd a
ll be
ings
with
my
budd
ha
eye,
I s
ee th
at h
idde
n w
ithi
n th
e kl
esas
[ne
gati
ve m
enta
l tra
its]
of
gree
d, d
esir
e, a
nger
, and
st
upid
ity
ther
e is
sea
ted
augu
stly
and
unm
ovin
gly
the
tath
agat
a's
wis
dom
, the
tath
agat
a's
visi
on, a
nd th
e ta
thag
ata'
s bo
dy. G
ood
sons
, all
bein
gs, t
houg
h th
ey f
ind
them
selv
es w
ith a
ll so
rts
of k
lesa
s, h
ave
a ta
thag
atag
arbh
a th
at is
ete
rnal
ly u
nsul
lied,
and
that
is r
eple
te w
ith
virt
ues
no d
iffe
rent
fro
m m
y ow
n.
Page 6
-
Mor
eove
r, g
ood
sons
, it i
s ju
st li
ke a
per
son
with
sup
erna
tura
l vis
ion
who
can
see
the
bodi
es
of ta
thag
atas
sea
ted
in th
e lo
tus
posi
tion
insi
de th
e fl
ower
s, e
ven
thou
gh th
e pe
tals
are
not
yet
un
furl
ed; w
here
as a
fter
the
wilt
ed p
etal
s ha
ve b
een
rem
oved
, tho
se ta
thag
atas
are
man
ifes
ted
for
all t
o se
e. I
n si
mila
r fa
shio
n, th
e B
uddh
a ca
n re
ally
see
the
tath
agat
agar
bhas
of
sent
ient
be
ings
. And
bec
ause
he
wan
ts to
dis
clos
e th
e ta
thag
atag
arbh
a to
them
, he
expo
unds
the
sutr
as
and
the
Dha
rma,
in o
rder
to d
estr
oy k
lesa
s an
d re
veal
the
budd
ha n
atur
e. G
ood
sons
, suc
h is
th
e D
harm
a of
all
the
budd
has.
Whe
ther
or
not b
uddh
as a
ppea
r in
the
wor
ld, t
he
tath
agat
agar
bhas
of
all b
eing
s ar
e et
erna
l and
unc
hang
ing.
It i
s ju
st th
at th
ey a
re c
over
ed b
y se
ntie
nt b
eing
s' k
lesa
s. W
hen
the
Tat
haga
ta a
ppea
rs in
the
wor
ld, h
e ex
poun
ds th
e D
harm
a fa
r an
d w
ide
to r
emov
e th
eir
igno
ranc
e an
d tr
ibul
atio
n an
d to
pur
ify
thei
r un
iver
sal w
isdo
m.
Goo
d so
ns, i
f th
ere
is a
bod
hisa
ttva
who
has
fai
th in
this
teac
hing
and
who
pra
ctic
es it
sin
gle-
min
dedl
y, h
e w
ill a
ttain
libe
ratio
n an
d tr
ue, u
nive
rsal
enl
ight
enm
ent,
and
for
the
sake
of
the
wor
ld h
e w
ill p
erfo
rm b
uddh
a de
eds
far
and
wid
e."
At t
hat p
oint
, the
Wor
ld-h
onor
ed O
ne e
xpre
ssed
him
self
in v
erse
s, s
ayin
g:
It i
s li
ke th
e w
ilte
d fl
ower
s;
Bef
ore
thei
r pe
tals
hav
e op
ened
, O
ne w
ith s
uper
natu
ral v
isio
n ca
n se
e T
he u
nsta
ined
bod
y of
the
Tat
haga
ta.
Aft
er th
e w
ilted
flo
wer
s ar
e re
mov
ed,
One
see
s, w
ithou
t obs
tacl
e, th
e T
each
er,
Who
, in
orde
r to
sev
er k
lesa
s,
Tri
umph
antl
y ap
pear
s in
the
wor
ld.
The
Bud
dha
sees
that
all
kind
s of
bei
ngs
Uni
vers
ally
pos
sess
the
tath
agat
agar
bha.
It
is c
over
ed b
y co
untle
ss k
lesa
s,
Just
like
a ta
ngle
of
smel
ly, w
ilte
d pe
tals
. So
I, o
n be
half
of
all b
eing
s,
Eve
ryw
here
exp
ound
the
true
Dha
rma,
In
ord
er to
hel
p th
em r
emov
e th
eir
kles
as
And
qui
ckly
rea
ch th
e B
uddh
a w
ay.
I se
e w
ith m
y B
uddh
a ey
e T
hat i
n th
e bo
dies
of
all b
eing
s T
here
lies
con
ceal
ed th
e bu
ddha
garb
ha,
So I
exp
ound
the
Dha
rma
in o
rder
to r
evea
l it.
O
r go
od s
ons,
it is
like
pur
e ho
ney
in a
cav
e or
a tr
ee, s
urro
unde
d an
d pr
otec
ted
by a
co
untle
ss s
war
m o
f be
es. I
t may
hap
pen
that
a p
erso
n co
mes
alo
ng w
ho k
now
s so
me
clev
er
tech
niqu
es. H
e fi
rst g
ets
rid
of th
e be
es a
nd ta
kes
the
hone
y, a
nd th
en d
oes
as h
e w
ill w
ith it
, ea
ting
it or
giv
ing
it aw
ay f
ar a
nd w
ide.
Sim
ilarl
y, g
ood
sons
, all
sent
ient
bei
ngs
have
the
tath
agat
agar
bha.
It i
s lik
e pu
re h
oney
in a
cav
e or
tree
, but
it is
cov
ered
by
kles
as, w
hich
, lik
e a
swar
m o
f be
es, k
eep
one
from
get
ting
to it
. With
my
Bud
dha
eye
I se
e it
clea
rly,
and
with
ap
prop
riat
e sk
ilful
tech
niqu
es I
exp
ound
the
Dha
rma,
in o
rder
to d
estr
oy k
lesa
s an
d re
veal
th
e B
uddh
a vi
sion
. And
eve
ryw
here
I p
erfo
rm B
uddh
a de
eds
for
the
bene
fit o
f th
e w
orld
.
The
reup
on th
e W
orld
-hon
ored
One
exp
ress
ed h
imse
lf in
ver
ses,
say
ing:
It i
s ju
st li
ke w
hat h
appe
ns w
hen
the
hone
y in
a c
ave
or tr
ee,
Tho
ugh
surr
ound
ed b
y co
untle
ss b
ees,
Is
take
n by
som
eone
who
kno
ws
a cl
ever
tech
niqu
e T
o fi
rst g
et r
id o
f th
e sw
arm
. T
he ta
thag
atag
arbh
a of
sen
tient
bei
ngs
Is li
ke th
e ho
ney
in a
cav
e or
tree
. T
he e
ntan
glem
ent o
f ig
nora
nce
and
trib
ulat
ion
Is li
ke th
e sw
arm
of
bees
T
hat k
eep
one
from
get
ting
to it
. Fo
r th
e sa
ke o
f al
l bei
ngs,
I
expo
und
the
true
Dha
rma
with
ski
lful
mea
ns,
Rem
ovin
g th
e be
es o
f kl
esas
, R
evea
ling
the
tath
agat
agar
bha.
E
ndow
ed w
ith e
loqu
ence
that
kno
ws
no o
bsta
cle,
I
prea
ch th
e D
harm
a of
sw
eet d
ew,
Com
pass
iona
tely
rel
ievi
ng s
entie
nt b
eing
s,
Eve
ryw
here
hel
ping
them
to tr
ue e
nlig
hten
men
t. O
r, g
ood
sons
, it i
s lik
e a
kern
el o
f w
heat
that
has
not
yet
had
its
husk
rem
oved
. Som
eone
w
ho is
impo
veri
shed
mig
ht f
oolis
hly
disd
ain
it, a
nd c
onsi
der
it to
be
som
ethi
ng th
at s
houl
d be
dis
card
ed. B
ut w
hen
it is
cle
aned
, the
ker
nel c
an a
lway
s be
use
d. I
n lik
e fa
shio
n, g
ood
sons
, whe
n I
obse
rve
sent
ient
bei
ngs
with
my
Bud
dha
eye,
I s
ee th
at th
e hu
sk o
f kl
esas
co
vers
thei
r lim
itles
s T
atha
gata
vis
ion.
So
with
app
ropr
iate
ski
lful
mea
ns I
exp
ound
the
Dha
rma,
to e
nabl
e th
em to
rem
ove
thos
e kl
esas
, pur
ify
thei
r un
iver
sal w
isdo
m, a
nd to
atta
in
in a
ll w
orld
s th
e hi
ghes
t tru
e en
ligh
tenm
ent.
The
reup
on, t
he W
orld
-hon
ored
One
exp
ress
ed
this
in v
erse
s, s
ayin
g:
It i
s ju
st li
ke w
hat h
appe
ns w
hen
all t
he k
erne
ls,
The
hus
ks o
f w
hich
hav
e no
t yet
bee
n w
ashe
d aw
ay,
Are
dis
dain
ed b
y so
meo
ne w
ho is
impo
veri
shed
, A
nd s
aid
to b
e so
met
hing
to b
e di
scar
ded.
B
ut a
lthou
gh th
e ou
tsid
e se
ems
like
som
ethi
ng u
sele
ss,
The
insi
de is
gen
uine
and
not
to b
e de
stro
yed.
A
fter
the
husk
s ar
e re
mov
ed,
It b
ecom
es f
ood
fit f
or a
kin
g.
I se
e th
at a
ll ki
nds
of b
eing
s H
ave
a bu
ddha
garb
ha h
idde
n by
kle
sas.
I
prea
ch th
e re
mov
al o
f th
ose
thin
gs
To
enab
le th
em to
atta
in u
nive
rsal
wis
dom
. Ju
st a
s I
have
a T
atha
gata
nat
ure,
So
do
all b
eing
s.
Whe
n th
ey d
evel
op it
and
pur
ify
it,
The
y qu
ickl
y at
tain
the
high
est p
ath.
O
r, g
ood
sons
, it i
s lik
e th
e ge
nuin
e go
ld th
at h
as f
alle
n in
to a
pit
of w
aste
and
bee
n su
bmer
ged
and
not s
een
for
year
s. T
he p
ure
gold
doe
s no
t dec
ay, y
et n
o on
e kn
ows
that
it is
th
ere.
But
sup
pose
ther
e ca
me
alon
g so
meo
ne w
ith s
uper
natu
ral v
isio
n, w
ho to
ld p
eopl
e,
Page 7
-
With
in th
e im
pure
was
te th
ere
is a
gen
uine
gol
d tr
inke
t. Y
ou s
houl
d ge
t it o
ut a
nd d
o w
ith it
as
you
ple
ase.
Si
mila
rly,
goo
d so
ns, t
he im
pure
was
te is
you
r in
num
erab
le k
lesa
s. T
he
genu
ine
gold
trin
ket i
s yo
ur ta
thag
atag
arbh
a. F
or th
is r
easo
n, th
e T
atha
gata
wid
ely
expo
unds
th
e D
harm
a to
ena
ble
all b
eing
s to
des
troy
thei
r kl
esas
, atta
in tr
ue e
nlig
hten
men
t, an
d pe
rfor
m B
uddh
a de
eds.
A
t tha
t tim
e th
e W
orld
-hon
ored
One
exp
ress
ed h
imse
lf in
ver
ses,
say
ing:
I
t is
just
like
wha
t hap
pens
whe
n go
ld is
sub
mer
ged
In im
pure
was
te, w
here
no
one
can
see
it.
But
som
eone
with
sup
erna
tura
l vis
ion
sees
it
And
tells
peo
ple
abou
t it,
sayi
ng
If
you
get i
t out
and
was
h it
clea
n,
You
may
do
with
it a
s yo
u w
ill,
W
hich
cau
ses
thei
r re
lati
ves
and
fam
ily
all t
o re
joic
e.
The
Wel
l-de
part
ed O
nes
vis
ion
is li
ke th
is.
He
sees
that
for
all
kind
s of
bei
ngs,
T
he T
atha
gata
nat
ure
is n
ot d
estr
oyed
, T
houg
h it
is s
ubm
erge
d in
the
mud
dy s
ilt o
f kl
esas
. So
he
appr
opri
atel
y ex
poun
ds th
e D
harm
a A
nd e
nabl
es th
em to
man
age
all t
hing
s,
So th
at th
e kl
esas
cov
erin
g th
e B
uddh
a na
ture
A
re q
uick
ly r
emov
ed a
nd b
eing
s ar
e pu
rifi
ed.
"O
r, g
ood
sons
, it i
s lik
e a
stor
e of
trea
sure
hid
den
bene
ath
an im
pove
rish
ed h
ouse
hold
. The
tr
easu
re c
anno
t spe
ak a
nd s
ay th
at it
is th
ere,
sin
ce it
isn'
t con
scio
us o
f its
elf
and
does
n't h
ave
a vo
ice.
So
no o
ne c
an d
isco
ver
this
trea
sure
sto
re. I
t is
just
the
sam
e w
ith s
entie
nt b
eing
s.
But
ther
e is
not
hing
that
the
pow
er o
f th
e T
atha
gata
's vi
sion
is a
frai
d of
. The
trea
sure
sto
re o
f th
e gr
eat D
harm
a is
with
in s
entie
nt b
eing
s' b
odie
s. I
t doe
s no
t hea
r an
d it
is n
ot a
war
e of
the
addi
ctio
ns a
nd d
elus
ions
of
the
five
des
ires
. The
whe
el o
f sa
msa
ra tu
rns
and
bein
gs a
re
subj
ecte
d to
cou
ntle
ss s
uffe
ring
s. T
here
fore
bud
dhas
app
ear
in th
e w
orld
and
rev
eal t
o th
em
the
Dha
rma
stor
e of
the
tath
agat
a in
thei
r bo
dies
. And
they
bel
ieve
in it
and
acc
ept i
t and
pu
rify
thei
r un
iver
sal w
isdo
m. E
very
whe
re o
n be
half
of
bein
gs h
e re
veal
s th
e ta
thag
atag
arbh
a. H
e em
ploy
s an
elo
quen
ce w
hich
kno
ws
no o
bsta
cle
on b
ehal
f of
the
Bud
dhis
t fai
thfu
l. In
this
way
, goo
d so
ns, w
ith m
y bu
ddha
eye
I s
ee th
at a
ll be
ings
pos
sess
th
e ta
thag
atag
arbh
a. A
nd s
o on
beh
alf
of b
odhi
satt
vas
I ex
poun
d th
is D
harm
a."
At t
hat p
oint
, th
e T
atha
gta
expr
esse
d hi
mse
lf in
ver
ses,
say
ing:
"I
t is
like
a s
tore
of
trea
sure
In
side
the
hous
e of
an
impo
veri
shed
man
. T
he o
wne
r is
not
aw
are
of it
, N
or c
an th
e tr
easu
re s
peak
. Fo
r a
very
long
tim
e it
is b
urie
d in
dar
knes
s,
As
ther
e is
no
one
who
can
tell
of it
s pr
esen
ce.
Whe
n yo
u ha
ve tr
easu
re b
ut d
o no
t kno
w o
f it,
T
his
caus
es p
over
ty a
nd s
uffe
ring
. W
hen
the
budd
ha e
ye o
bser
ves
sent
ient
bei
ngs,
It s
ees
that
, alt
houg
h th
ey tr
ansm
igra
te
Thr
ough
the
five
rea
lms
of r
einc
arna
tion,
T
here
is a
gre
at tr
easu
re in
thei
r bo
dies
T
hat i
s et
erna
l and
unc
hang
ing.
W
hen
he s
ees
this
, the
Bud
dha
Tea
ches
on
beha
lf o
f al
l bei
ngs,
E
nabl
ing
them
to a
ttain
the
trea
sure
-sto
re o
f w
isdo
m,
And
the
grea
t wea
lth o
f w
idel
y ca
ring
for
one
ano
ther
. If
you
bel
ieve
wha
t I h
ave
taug
ht y
ou
Abo
ut a
ll ha
ving
a tr
easu
re s
tore
, A
nd p
ract
ice
it fa
ithfu
lly
and
arde
ntly
, E
mpl
oyin
g sk
illfu
l mea
ns,
You
will
qui
ckly
atta
in th
e hi
ghes
t pat
h.
Or,
goo
d so
ns, i
t is
like
the
pit i
nsid
e a
man
go [
am
ra]
fru
it w
hich
doe
s no
t dec
ay. W
hen
you
plan
t it i
n th
e gr
ound
, it g
row
s in
to th
e la
rges
t and
mos
t reg
al o
f tr
ees.
In
the
sam
e m
anne
r, g
ood
sons
, whe
n I
look
at s
entie
nt b
eing
s w
ith m
y B
uddh
a vi
sion
, I s
ee th
at th
e ta
thag
atag
arbh
a is
sur
roun
ded
by a
hus
k of
igno
ranc
e, ju
st a
s th
e se
eds
of a
fru
it ar
e on
ly
foun
d at
its
core
. Goo
d so
ns, t
hat t
atha
gata
garb
ha is
col
d an
d un
ripe
. It i
s th
e pr
ofou
nd
quie
scen
ce o
f ni
rvan
a th
at is
bro
ught
abo
ut b
y gr
eat w
isdo
m. I
t is
calle
d th
e tr
uly
enlig
hten
ed
one,
the
Tat
haga
ta, t
he a
rhat
, and
so
on. G
ood
sons
, aft
er th
e T
atha
gata
has
obs
erve
d se
ntie
nt
bein
gs, h
e re
veal
s th
is m
essa
ge in
ord
er to
pur
ify
the
wis
dom
of
bodh
isat
tvas
and
gre
at
bein
gs.
A
t tha
t poi
nt, t
he W
orld
-hon
ored
One
exp
ress
ed h
imse
lf in
ver
ses,
say
ing:
I
t is
just
like
the
pit o
f a
man
go f
ruit
W
hich
doe
s no
t dec
ay.
Plan
t it i
n th
e ea
rth
And
inev
itabl
y a
grea
t tre
e gr
ows.
T
he T
atha
gata
s f
ault
less
vis
ion
See
s th
at th
e ta
thag
atag
arbh
a W
ithin
the
bodi
es o
f se
ntie
nt b
eing
s Is
just
like
the
seed
with
in a
flo
wer
or
frui
t. T
houg
h ig
nora
nce
cove
rs th
e bu
ddha
garb
ha,
You
oug
ht to
hav
e fa
ith a
nd r
ealiz
e
Tha
t you
are
pos
sess
ed o
f sa
mad
hi w
isdo
m,
Non
e of
whi
ch c
an b
e de
stro
yed.
Fo
r th
is r
easo
n I
expo
und
the
Dha
rma
And
rev
eal t
he ta
thag
atag
arbh
a,
Tha
t you
may
qui
ckly
atta
in th
e hi
ghes
t pat
h,
Just
as
a fr
uit g
row
s in
to th
e m
ost r
egal
of
tree
s.
Or,
goo
d so
ns, i
t is
like
a m
an w
ith a
sta
tue
of p
ure
gold
, who
was
to tr
avel
thro
ugh
the
narr
ow r
oads
of
anot
her
coun
try
and
fear
ed th
at h
e m
ight
be
vict
imiz
ed a
nd r
obbe
d. S
o he
w
rapp
ed th
e st
atue
in w
orn-
out r
ags
so th
at n
o on
e w
ould
kno
w th
at h
e ha
d it.
On
the
way
the
man
sud
denl
y di
ed, a
nd th
e go
lden
sta
tue
was
dis
card
ed in
an
open
fie
ld. T
rave
lers
tram
pled
Page 8
-
it a
nd it
bec
ame
tota
lly
filt
hy. B
ut a
per
son
wit
h su
pern
atur
al v
isio
n sa
w th
at w
ithi
n th
e w
orn-
out r
ags
ther
e w
as a
pur
e go
ld s
tatu
e, s
o he
unw
rapp
ed it
and
all
paid
hom
age
to it
. Si
mila
rly,
goo
d so
ns, I
see
the
diff
eren
t sen
tient
bei
ngs
with
thei
r m
any
kles
as,
tran
smig
ratin
g th
roug
h th
e lo
ng n
ight
of
endl
ess
sam
sara
, and
I p
erce
ive
that
with
in th
eir
bodi
es is
the
won
drou
s ga
rbha
of
the
Tat
haga
ta. T
hey
are
augu
st a
nd p
ure
and
no d
iffe
rent
fr
om m
ysel
f. F
or th
is r
easo
n th
e B
uddh
a ex
poun
ds th
e D
harm
a fo
r se
ntie
nt b
eing
s, th
at th
ey
mig
ht s
ever
thos
e kl
esas
and
pur
ify
thei
r T
atha
gata
wis
dom
. I tu
rn th
e w
heel
of
the
Dha
rma
agai
n an
d ag
ain
in o
rder
to c
onve
rt a
ll w
orld
s.
At t
hat p
oint
, the
Wor
ld-h
onor
ed O
ne e
xpre
ssed
him
self
in v
erse
s, s
ayin
g:
It i
s lik
e a
trav
elle
r to
ano
ther
cou
ntry
C
arry
ing
a go
lden
sta
tue,
W
ho w
raps
it in
dir
ty, w
orn-
out r
ags
And
dis
card
s it
in a
n un
used
fie
ld.
One
with
sup
erna
tura
l vis
ion
sees
it
And
tells
oth
er p
eopl
e ab
out i
t. T
hey
rem
ove
the
dirt
y ra
gs a
nd r
evea
l the
sta
tue
And
all
rej
oice
gre
atly
. M
y su
pern
atur
al v
isio
n is
like
this
. I
see
that
bei
ngs
of a
ll so
rts
Are
ent
angl
ed in
kle
sas
and
evil
actio
ns
And
are
pla
gued
with
all
the
suff
erin
gs o
f sa
msa
ra.
Yet
I a
lso
see
that
with
in
The
dus
t of
igno
ranc
e of
all
bein
gs,
The
Tat
haga
ta n
atur
e si
ts m
otio
nles
s,
Gre
at a
nd in
dest
ruct
ible
. A
fter
I h
ave
seen
this
, I
expl
ain
to b
odhi
sattv
as th
at
Kle
sas
and
evil
actio
ns
Cov
er th
e m
ost v
icto
riou
s bo
dy.
You
sho
uld
ende
avor
to s
ever
them
, A
nd m
anif
est t
he T
atha
gata
wis
dom
. It
is th
e re
fuge
of
all
G
ods,
men
, nag
as, a
nd s
piri
ts.
Or,
goo
d so
ns, i
t is
like
a w
oman
who
is im
pove
rish
ed, v
ile, u
gly,
and
hat
ed b
y ot
hers
, who
be
ars
a no
ble
son
in h
er w
omb.
He
will
bec
ome
a sa
ge k
ing,
a r
uler
of
all t
he f
our
dire
ctio
ns.
But
she
doe
s no
t kno
w h
is f
utur
e hi
stor
y, a
nd c
onst
antl
y th
inks
of
him
as
a ba
se-b
orn,
im
pove
rish
ed c
hild
. In
like
fash
ion,
goo
d so
ns, t
he T
atha
gata
see
s th
at a
ll se
ntie
nt b
eing
s ar
e ca
rrie
d ar
ound
by
the
whe
el o
f sa
msa
ra, r
ecei
ving
suf
feri
ng a
nd p
oiso
n, b
ut th
eir
bodi
es
poss
ess
the
tath
agat
as
trea
sure
sto
re. J
ust l
ike
that
wom
an, t
hey
do n
ot r
eali
ze th
is. T
his
is
why
the
Tat
haga
ta e
very
whe
re e
xpou
nds
the
Dha
rma,
say
ing,
G
ood
sons
, do
not c
onsi
der
your
selv
es in
feri
or o
r ba
se. Y
ou a
ll pe
rson
ally
pos
sess
the
Bud
dha
natu
re.
If
you
exer
t yo
urse
lves
and
des
troy
you
r pa
st e
vils
, the
n yo
u w
ill r
ecei
ve th
e tit
le o
f bo
dhis
attv
as o
r w
orld
-hon
ored
one
s, a
nd c
onve
rt a
nd s
ave
coun
tless
sen
tient
bei
ngs.
At t
hat p
oint
, the
Wor
ld-h
onor
ed O
ne e
xpre
ssed
him
self
in v
erse
s, s
ayin
g:
It i
s lik
e an
impo
veri
shed
wom
an
Who
se a
ppea
ranc
e is
com
mon
and
vile
, B
ut w
ho b
ears
a s
on o
f no
ble
degr
ee
Who
wil
l bec
ome
a un
iver
sal m
onar
ch.
Rep
lete
with
sev
en tr
easu
res
and
all v
irtu
es,
He
will
pos
sess
as
king
the
four
qua
rter
s of
the
eart
h.
But
she
is in
capa
ble
of k
now
ing
this
A
nd c
once
ives
onl
y th
ough
ts o
f in
feri
orit
y.
I se
e th
at a
ll b
eing
s A
re li
ke in
fant
s in
dis
tres
s.
With
in th
eir
bodi
es is
the
tath
agat
agar
bha,
B
ut th
ey d
o no
t rea
lize
it.
So I
tell
bodh
isat
tvas
, B
e ca
refu
l not
to c
onsi
der
your
selv
es in
feri
or.
You
r bo
dies
are
tath
agat
agar
bhas
; T
hey
alw
ays
cont
ain
T
he li
ght o
f th
e w
orld
s s
alva
tion.
If
you
exe
rt y
ours
elve
s A
nd d
o no
t spe
nd a
lot o
f tim
e Si
ttin
g in
the
med
itat
ion
hall
, Y
ou w
ill a
ttain
the
path
of
very
hig
hest
rea
lizat
ion
And
sav
e lim
itles
s be
ings
.
"Or,
goo
d so
ns, i
t is
like
a m
aste
r fo
undr
yman
cas
ting
a st
atue
of
pure
gol
d. A
fter
cas
ting
is
com
plet
e, it
is in
vert
ed a
nd p
lace
d on
the
grou
nd. A
lthou
gh th
e ou
tsid
e is
sco
rche
d an
d bl
acke
ned,
the
insi
de is
unc
hang
ed. W
hen
it is
ope
ned
and
the
stat
ue ta
ken
out,
the
gold
en
colo
r is
rad
iant
and
daz
zlin
g. S
imila
rly,
goo
d so
ns, w
hen
the
Tat
haga
ta o
bser
ves
all s
entie
nt
bein
gs, h
e se
es th
at th
e bu
ddha
garb
ha is
insi
de th
eir
bodi
es r
eple
te w
ith a
ll its
man
y vi
rtue
s.
Aft
er s
eein
g th
is, h
e re
veal
s fa
r an
d w
ide
that
all
bein
gs w
ill o
btai
n re
lief.
He
rem
oves
kle
sas
with
his
ada
man
tine
wis
dom
, and
rev
eals
the
Bud
dha
body
like
a p
erso
n un
cove
ring
a g
olde
n st
atue
.
At t
hat p
oint
, the
Wor
ld-h
onor
ed O
ne e
xpre
ssed
him
self
in v
erse
s, s
ayin
g:
It i
s lik
e a
grea
t fou
ndry
W
ith
coun
tles
s go
lden
sta
tues
. Fo
olis
h pe
ople
look
at t
he o
utsi
de
And
see
onl
y th
e da
rken
ed e
arth
en m
olds
. T
he m
aste
r fo
undr
yman
est
imat
es th
at th
ey h
ave
cool
ed,
And
ope
ns th
em to
ext
ract
thei
r co
nten
ts.
All
impu
rity
is r
emov
ed
And
the
feat
ures
cle
arly
rev
eale
d.
With
my
Bud
dha
visi
on
I se
e th
at a
ll s
enti
ent b
eing
s ar
e li
ke th
is.
With
in th
e m
ud s
hell
of p
assi
ons,
Page 9
-
All
have
the
Tat
haga
ta-n
atur
e.
By
mea
ns o
f ad
aman
tine
wis
dom
, W
e br
eak
the
mol
d of
the
kles
as
And
rev
eal t
he ta
thag
atag
arbh
a,
Lik
e pu
re, s
hini
ng g
old.
Ju
st a
s I
have
see
n th
is
And
so
inst
ruct
ed a
ll th
e bo
dhis
attv
as,
So s
houl
d yo
u ac
cept
it,
And
con
vert
in tu
rn a
ll ot
her
bein
gs.
A
t tha
t poi
nt, t
he W
orld
-hon
ored
One
spo
ke to
Vaj
ram
ati a
nd th
e ot
her
bodh
isat
tvas
and
gr
eat b
eing
s, s
ayin
g,
Whe
ther
you
are
mon
ks o
r la
yper
sons
, goo
ds s
ons
and
daug
hter
s, y
ou
shou
ld a
ccep
t, re
cite
, cop
y, r
ever
e, a
nd w
idel
y ex
poun
d th
is
Tat
haga
taga
rbha
Sut
ra
for
the
bene
fit o
f ot
hers
. The
vir
tues
that
you
will
der
ive
from
it a
re in
estim
able
. Vaj
ram
ati,
if th
ere
wer
e a
bodh
isat
tva
who
, for
the
sake
of
the
Bud
dha
path
, wor
ked
dilig
entl
y an
d as
sidu
ousl
y,
or w
ho c
ultiv
ated
spi
ritu
al p
ower
s, o
r w
ho e
nter
ed a
ll of
the
sam
adhi
s, o
r w
ho d
esir
ed to
pl
ant t
he r
oots
of
virt
ue, o
r w
ho w
orsh
iped
the
Bud
dhas
of
the
pres
ent,
mor
e nu
mer
ous
than
th
e sa
nds
of th
e G
ange
s R
iver
, or
who
ere
cted
mor
e se
ven-
jew
eled
stu
pas
than
ther
e ar
e sa
nds
in th
e G
ange
s R
iver
, of
a he
ight
of
ten
yoja
nas
[one
yoj
ana
equa
ls a
bout
nin
e m
iles]
an
d a
dept
h an
d br
eadt
h of
one
yoj
ana,
or
who
set
up
in th
ose
stup
as s
even
-jew
eled
cou
ches
co
vere
d w
ith d
ivin
e pa
intin
gs, o
r w
ho d
aily
ere
cted
for
eac
h B
uddh
a m
ore
seve
n-je
wel
ed
stup
as th
an th
ere
are
sand
s in
the
Gan
ges
Riv
er, a
nd w
ho p
rese
nted
them
to e
ach
Tat
haga
ta
and
bodh
isat
tva
and
srav
aka
in th
e as
sem
bly,
or
who
did
this
sor
t of
thin
g ev
eryw
here
for
all
the
pres
ent-
day
Bud
dhas
, who
se n
umbe
r is
gre
ater
than
the
sand
s of
the
Gan
ges
Riv
er, o
r w
ho e
rect
ed f
ifty
tim
es m
ore
jew
elle
d st
upas
than
ther
e ar
e sa
nds
in th
e G
ange
s R
iver
and
w
ho p
rese
nted
them
to e
ach
Tat
haga
ta a
nd b
odhi
sattv
a an
d sr
avak
a in
the
asse
mbl
y, o
r w
ho
did
this
sor
t of
thin
g ev
eryw
here
for
all
the
pres
ent-
day
Bud
dhas
, who
se n
umbe
r is
gre
ater
th
an th
e sa
nds
of th
e G
ange
s R
iver
, or
who
ere
cted
fif
ty ti
mes
mor
e je
wel
led
stup
as th
an
ther
e ar
e sa
nds
in th
e G
ange
s R
iver
and
who
pre
sent
ed th
em a
s an
off
erin
g to
fif
ty ti
mes
m
ore
Bud
dhas
and
bod
hisa
ttvas
and
sra
vaka
s in
the
asse
mbl
y th
an th
ere
are
sand
s in
the
Gan
ges
Riv
er, a
nd w
ho d
id th
is f
or c
ount
less
hun
dred
s an
d th
ousa
nds
and
tens
of
thou
sand
s of
eon
s, O
Vaj
ram
ati,
that
bod
hisa
ttva
wou
ld s
till n
ot b
e th
e eq
ual o
f th
e pe
rson
who
fin
ds
joy
and
enlig
hten
men
t in
the
Tat
haga
taga
rbha
Sut
ra,
who
acc
epts
it, r
ecite
s it,
cop
ies
it, o
r ev
en r
ever
es b
ut a
sin
gle
one
of it
s m
etap
hors
. O V
ajra
mat
i, ev
en th
ough
the
num
ber
of g
ood
root
s an
d vi
rtue
s pl
ante
d by
thos
e go
od s
ons
on b
ehal
f of
the
Bud
dhas
is in
calc
ulab
le, i
t doe
s no
t com
e to
a h
undr
edth
or
a th
ousa
ndth
or
any
poss
ible
cal
cula
ble
frac
tion
of th
e nu
mbe
r of
vi
rtue
s at
tain
ed b
y th
e go
od s
ons
and
daug
hter
s w
ho r
ever
e th
e T
atha
gata
garb
ha S
utra
.
At t
hat p
oint
, the
Wor
ld-h
onor
ed O
ne e
xpre
ssed
him
self
in v
erse
s, s
ayin
g:
If
ther
e is
a p
erso
n se
ekin
g en
ligh
tenm
ent
Who
list
ens
to a
nd a
ccep
ts th
is s
utra
, A
nd w
ho c
opie
s an
d re
vere
s E
ven
a si
ngle
ver
se,
The
sub
tle a
nd p
rofo
und
garb
ha o
f th
e T
atha
gata
W
ill in
stan
tly
com
e fo
rth,
acc
ompa
nied
with
joy.
If
you
giv
e yo
urse
lf to
this
true
teac
hing
You
r vi
rtue
s w
ill b
e in
calc
ulab
le.
If th
ere
is a
per
son
seek
ing
enli
ghte
nmen
t W
ho h
as a
ttain
ed g
reat
spi
ritu
al p
ower
s,
And
who
des
ires
to m
ake
an o
ffer
ing
To
the
Bud
dhas
of
the
ten
dire
ctio
ns
And
to th
e bo
dhis
attv
as a
nd s
rava
kas
of th
e as
sem
bly,
T
he n
umbe
r of
whi
ch is
gre
ater
T
han
the
sand
s of
the
Gan
ges,
A
hun
dred
mill
ion
times
inca
lcul
able
; If
for
eac
h of
the
Bud
dhas
H
e co
nstr
ucte
d a
mar
vello
us je
wel
led
stup
a T
en y
ojan
as in
hei
ght
And
a b
read
th o
f fo
rty
li [o
ne li
equ
als
abou
t one
-thi
rd o
f a
mile
],
With
in w
hich
he
wou
ld b
esto
w a
sev
en-j
ewel
ed s
eat,
Wit
h al
l the
mar
vels
A
ppro
pria
te f
or th
e au
gust
Tea
cher
, C
over
ed w
ith d
ivin
e pi
ctur
es a
nd c
ushi
ons,
E
ach
one
with
its
own
uniq
ue d
esig
ns;
If h
e of
fere
d to
the
Bud
dhas
and
the
Sang
ha
An
inca
lcul
able
num
ber
of th
ese,
M
ore
than
the
sand
s of
the
Gan
ges
Riv
er,
And
if h
e of
fere
d th
em
With
out c
easi
ng d
ay o
r ni
ght
For
hund
reds
and
thou
sand
s A
nd te
ns o
f th
ousa
nds
of e
ons,
T
he v
irtu
es h
e w
ould
obt
ain
in th
is m
anne
r C
ould
not
be
com
pare
d w
ith
The
far
gre
ater
vir
tues
of
The
wis
e pe
rson
who
list
ens
to th
is s
utra
, W
ho a
ccep
ts e
ven
a si
ngle
met
apho
r fr
om it
A
nd w
ho e
xpla
ins
it fo
r th
e be
nefi
t of
othe
rs.
Bei
ngs
who
take
ref
uge
in it
W
ill q
uick
ly a
ttai
n th
e hi
ghes
t pat
h.
Bod
hisa
ttvas
who
dev
ote
thei
r th
ough
t T
o th
e pr
ofou
nd ta
thag
atag
arbh
a,
Kno
w th
at a
ll be
ings
pos
sess
it
And
qui
ckly
atta
in th
e hi
ghes
t pat
h.
At t
hat t
ime
the
Wor
ld-h
onor
ed O
ne a
gain
add
ress
ed B
odhi
sattv
a V
ajra
mat
i, sa
ying
, "A
n in
calc
ulab
le ti
me
far
back
in th
e di
stan
t pas
t, lo
nger
ago
than
man
y in
conc
eiva
ble
coun
tless
eo
ns, t
here
was
a b
uddh
a w
ho w
as c
alle
d th
e E
tern
ally
Lig
ht-B
esto
win
g K
ing,
the
Tat
haga
ta,
the
Arh
at, t
he T
ruly
Enl
ight
ened
One
, the
One
Pos
sess
ed o
f Sh
inin
g A
ctio
ns, t
he O
ne W
ho
has
Wel
l Tra
nsce
nded
the
Wor
ld, t
he M
aste
r W
ho H
as G
rasp
ed th
e H
ighe
st, t
he H
ero
of
Har
mon
y, th
e T
each
er o
f M
en a
nd G
ods,
the
Bud
dha,
the
Wor
ld-h
onor
ed O
ne. O
Vaj
ram
ati,
why
was
he
calle
d th
e E
tern
ally
Lig
ht-B
esto
win
g K
ing?
Whe
n th
at B
uddh
a w
as o
rigi
nall
y pr
actic
ing
the
bodh
isat
tva
path
and
des
cend
ed a
s a
spir
it in
to h
is m
othe
rs
wom
b, h
e al
way
s ga
ve o
ff li
ght w
hich
pen
etra
ted
and
illum
inat
ed in
an
inst
ant e
ven
the
tinie
st a
tom
s of
all
the
Page 10
-
thou
sand
s of
Bud
dha
wor
lds
in th
e te
n di
rect
ions
. Any
bei
ng w
ho s
aw th
is li
ght w
as f
illed
w
ith jo
y. H
is k
lesa
s w
ere
dest
roye
d; h
e be
cam
e en
dow
ed w
ith th
e po
wer
of
form
; his
w
isdo
m w
as p
erfe
cted
; and
he
atta
ined
an
eloq
uenc
e w
hich
kne
w n
o ob
stac
le. I
f a
deni
zen
of
hell,
a h
ungr
y gh
ost,
an a
nim
al, K
ing
Yam
a, L
ord
of th
e D
ead,
or
an a
sura
saw
this
ligh
t, al
l of
his
reb
irth
s in
evi
l rea
lms
wer
e cu
t off
and
he
was
bor
n as
a g
od. I
f an
y go
d sa
w th
is li
ght,
he a
ttain
ed ir
reve
rsib
ility
in th
e hi
ghes
t pat
h an
d w
as e
ndow
ed w
ith th
e fi
ve s
uper
natu
ral
pow
ers.
If
anyo
ne w
ho h
ad a
ttain
ed ir
reve
rsib
ility
saw
this
ligh
t, he
atta
ined
unb
orn
dhar
ma-
patie
nce
and
the
fift
y dh
aran
is [
inca
ntat
ions
] of
vir
tue.
Vaj
ram
ati,
all t
he la
nds
illum
inat
ed b
y th
at li
ght b
ecam
e st
atel
y an
d pu
re, l
ike
tran
sluc
ent p
orce
lain
, wit
h go
lden
cor
ds m
arki
ng o
ut
the
eigh
tfol
d pa
th, l
uxur
iant
with
the
frag
ranc
e of
var
ious
kin
ds o
f je
wel
led
tree
s, f
low
ers,
an
d fr
uits
. Lig
ht b
reez
es b
lew
gen
tly
thro
ugh
them
, pro
duci
ng s
oft,
subt
le s
ound
s th
at
expo
unde
d fr
eely
and
unr
estr
aine
dly
the
thre
e je
wel
s, th
e bo
dhis
attv
a vi
rtue
s, th
e po
wer
of
good
roo
ts, t
he s
tudy
of
the
path
, med
itatio
n, a
nd li
bera
tion.
Bei
ngs
who
hea
rd it
all
atta
ined
jo
y in
the
Dha
rma.
The
ir f
aith
was
mad
e fi
rm a
nd th
ey w
ere
fore
ver
free
d fr
om th
e re
alm
s of
ev
il r
ebir
th. V
ajra
mat
i, be
caus
e al
l the
bei
ngs
of th
e te
n di
rect
ions
wer
e in
stan
tly
enve
lope
d in
ligh
t, at
six
oc
lock
eve
ry m
orni
ng a
nd e
veni
ng th
ey jo
ined
thei
r pa
lms
toge
ther
and
of
fere
d w
orsh
ip. V
ajra
mat
i, un
til th
e tim
e he
atta
ined
bud
dhah
ood
and
nirv
ana
with
out a
re
mai
nder
, the
pla
ce w
here
that
bod
hisa
ttva
issu
ed f
orth
fro
m th
e w
omb
alw
ays
shon
e w
ith
light
. And
aft
er h
is f
inal
nir
vana
the
stup
a in
whi
ch h
is a
shes
wer
e ke
pt a
lso
glea
med
with
li
ght.
C
onse
quen
tly,
the
inha
bita
nts
of th
e he
aven
ly r
ealm
s ca
lled
him
the
Ete
rnal
ly L
ight
-be
stow
ing
Kin
g. V
ajra
mat
i, w
hen
the
Ete
rnal
ly L
ight
-bes
tow
ing
Kin
g, th
e T
atha
gata
, the
A
rhat
, the
Uni
vers
ally
Enl
ight
ened
One
, fir
st a
ttain
ed b
uddh
ahoo
d, a
mon
g hi
s D
harm
a-di
scip
les
ther
e w
as a
bod
hisa
ttva
nam
ed B
ound
less
Lig
ht, a
s w
ell a
s a
grou
p of
two
billi
on
othe
r bo
dhis
attv
as. T
he g
reat
bei
ng B
odhi
sattv
a B
ound
less
Lig
ht tu
rned
tow
ard
the
spot
w
here
the
Bud
dha
was
and
ask
ed a
bout
the
Tat
haga
taga
rbha
Sut
ra,
and
the
Bud
dha
expo
unde
d it.
He
was
in h
is s
eat f
or f
ifty
long
eon
s. A
nd b
ecau
se h
e pr
otec
ted
the
thou
ghts
of
all
the
bodh
isat
tvas
, his
voi
ce r
each
ed e
very
whe
re in
the
ten
Bud
dha
wor
lds,
eve
n do
wn
to
the
smal
lest
ato
ms,
and
it s
prea
d to
hun
dred
s of
thou
sand
s of
Bud
dha
land
s. B
ecau
se o
f th
e nu
mbe
rles
s di
ffer
ent b
ackg
roun
ds o
f th
e bo
dhis
attv
as, h
e pr
esen
ted
hund
reds
of
thou
sand
s of
m
etap
hors
. He
calle
d it
the
Mah
ayan
a T
atha
gata
garb
ha S
utra
. A
ll th
e bo
dhis
attv
as w
ho
hear
d hi
m p
reac
h th
is s
utra
acc
epte
d it,
rec
ited
it, a
nd p
ract
iced
it ju
st a
s it
had
been
ex
plai
ned.
All
but f
our
of th
e bo
dhis
attv
as a
ttain
ed b
uddh
ahoo
d. V
ajra
mat
i, yo
u m
ust n
ot
rega
rd th
em a
s ex
cept
iona
l. H
ow c
ould
Bod
hisa
ttva
Bou
ndle
ss L
ight
be
diff
eren
t fro
m y
ou?
You
are
iden
tical
with
him
. The
fou
r bo
dhis
attv
as w
ho h
ad n
ot y
et a
ttain
ed b
uddh
ahoo
d w
ere
Man
jusr
i, A
valo
kite
svar
a, M
ahas
tham
apra
pta,
and
you
, Vaj
ram
ati.
Vaj
ram
ati,
the
Tat
haga
taga
rbha
Sut
ra
has
an a
bund
ant c
apac
ity.
Any
one
who
hea
rs it
can
atta
in th
e B
uddh
a pa
th.
T
hen
the
Bud
dha
agai
n ex
pres
sed
him
self
in v
erse
, say
ing:
C
ount
less
eon
s ag
o A
Bud
dha
nam
ed K
ing
of L
ight
A
lway
s sh
one
fort
h gr
eat l
ight
A
nd il
lum
ined
innu
mer
able
land
s ev
eryw
here
. B
odhi
sattv
a B
ound
less
Lig
ht
Firs
t atta
ined
the
way
und
er th
at B
uddh
a,
And
req
uest
ed th
is s
utra
. T
he B
uddh
a ac
cord
ingl
y pr
each
ed it
. A
ll th
ose
who
enc
ount
ered
it w
ere
vict
orio
us,
And
all
thos
e w
ho h
eard
it
Atta
ined
bud
dhah
ood,
E
xcep
t for
fou
r bo
dhis
attv
as.
Man
jusr
i, A
valo
kite
svar
a,
Mah
asth
amap
rapt
a, a
nd V
ajra
mat
i
The
se f
our
bodh
isat
tvas
A
ll fo
rmer
ly h
eard
this
Dha
rma.
O
f th
em, V
ajra
mat
i W
as th
e m
ost g
ifte
d di
scip
le.
At t
he ti
me
he w
as c
alle
d B
ound
less
Lig
ht
And
had
alr
eady
hea
rd th
is s
utra
. W
hen
I or
igin
ally
sou
ght t
he w
ay
At t
he li
on s
tand
ard
mar
king
the
Bud
dha
plac
e,
I to
o on
ce r
ecei
ved
this
sut
ra
And
pra
ctic
ed it
as
I ha
d he
ard
it.
Bec
ause
of
thes
e go
od r
oots
, I
quic
kly
atta
ined
the
Bud
dha
path
. T
here
fore
all
bodh
isat
tvas
O
ught
to u
phol
d an
d pr
each
this
sut
ra.
Aft
er y
ou h
ave
hear
d it
And
pra
ctic
ed ju
st a
s it
has
been
exp
lain
ed,
You
will
bec
ome
Bud
dhas
just
like
I a
m n
ow.
If a
per
son
upho
lds
this
sut
ra,
He
will
com
port
him
self
like
the
Wor
ld-h
onor
ed O
ne.
If a
per
son
obta
ins
this
sut
ra,
He
will
be
calle
d L
ord
of th
e B
uddh
adha
rma
, A
nd th
en, o
n be
half
of
the
wor
ld, h
e w
ill p
rote
ct
Wha
t all
the
Bud
dhas
pro
clai
m.
If a
nyon
e up
hold
s th
is s
utra
, H
e w
ill b
e ca
lled
The
Dha
rma
Kin
g,
And
in th
e ey
es o
f th
e w
orld
H
e w
ill d
eser
ve to
be
prai
sed
Lik
e th
e W
orld
-hon
ored
One
.
The
n, w
hen
the
Wor
ld-h
onor
ed O
ne h
ad f
inis
hed
expo
undi
ng th
is s
utra
, Vaj
ram
ati,
toge
ther
w
ith th
e fo
ur g
roup
s of
bod
hisa
ttvas
, the
g
