Chapter 2: Picking Up the Flower

At that time, the lord of the Sahā world, the great Brahma king named Fangguang, took the wondrous golden-light Dharma-lotus great Brahman flower—the root of the perfection of the three-thousand great-thousand world—and offered it up to the Buddha. Then he stepped back, bowed, and addressed the Buddha, saying:

"World-Honored One! Now the Buddha has attained perfect enlightenment. For fifty years, you have given various teachings and various instructions, transforming and liberating all beings of every capacity. If there remains any supreme great Dharma yet unspoken, please expound and proclaim it for me, for future bodhisattvas in the age of decline, and for ordinary beings who aspire to practice the Buddha Way."

Having spoken these words, he transformed his body into a seat, adorned it with heavenly garments, and invited the Tathāgata to sit upon it.

At that time, the Tathagata sat upon this precious throne, accepted this lotus flower, and without speaking a word, simply held up the lotus before the great assembly. The eighty-four thousand beings, both celestial and human, all fell into profound silence.

Then, the elder Mahakashyapa, seeing the Buddha holding up the flower and manifesting the Buddha's work for the assembly, suddenly understood. A smile broke across his face.

The Buddha immediately declared: "Just so! I possess the treasury of the true Dharma eye, the wondrous mind of Nirvana, the true reality beyond form, the subtle and profound Dharma gate. It is not established upon words and letters; it is a special transmission outside the teachings. It upholds and maintains all, the supreme truth by which ordinary beings attain Buddhahood. Now I entrust it to Mahakashyapa."

Having spoken, he fell silent.

Then, the Venerable Mahakashyapa rose from his seat, bowed his head to the Buddha's feet, and addressed him: "O World-Honored One, how marvelous! I recall events from immeasurable eons past. At the place where Dipankara Buddha proclaimed the Dharma, I first aroused the mind of Enlightenment and followed the Buddha in practice. And again, O World-Honored One, when you proclaimed the Dharma, within that teaching I attained the wisdom of the extinction of defilements and became an Arhat. Furthermore, hearing the teaching on the true reality of all phenomena, I entered the Bodhisattva path. Without abandoning the previous fruition, I accomplished the Great Vehicle path and drew near to the All-Knowing Wisdom of the Tathagata.

Such wondrous wisdom—from where does it come? It all comes from the ancient mind of the ordinary being. That ancient mind is equal to the mind of all Buddhas. This is the Dharma Body. This is called attaining Buddhahood.

To perceive this mind is not found within verbal teachings, principles, instructions, or intellectual understanding of words. It resides solely in the mind-to-mind transmission. It does not rely on meditative absorption, nor does it await the fruition of karma. When conditions ripen, the ordinary being perceives it directly. Therefore, the Buddha Way is transmitted among ordinary people without interruption.

Without this Dharma, only those sages and saints who have realized the fruition would attain the Way, and there would be no ordinary bhikkhus, bhikkhunis, upasakas, or upasikas who attain Buddhahood. If that were so, in the defiled and evil age of the Dharma's decline, those who realize the fruition would be less than one in ten million. With no one realizing the fruition, the Buddha Way would cease to be transmitted, leaving only its name, with no true manifestation of the Path.

Because this Dharma exists, the true manifestation of the Buddha Way is transmitted, and it will not end even in the final age."

The Buddha said: "Excellent, Mahakashyapa! Just as you have said, the Buddhas of the Seven Ages bestowed the Dharma in this manner, and the disciples of the Seven Buddhas transmitted the Dharma likewise. After my Parinirvana, I now entrust this great Dharma treasury to you. You must uphold it, transmit it, widely propagate the true Dharma, continue the lineage of the Mind Way, and ensure it is never cut off."

At that time, the World-Honored One rose from the seat provided by Brahma King, who had offered his own body as a throne. The wondrous and majestic heavenly throne was placed back in its original position. The Buddha then addressed the Great Brahma King:

"In the past, through immeasurable eons, you cultivated the Bodhisattva path and abided in the highest stages. Thus, you are capable of asking this Dharma. In this final age of defilement and evil, it is by your power that the great compassionate heart of the Buddhas' teachings will continue unbroken, never to be severed. If you have any further thoughts or questions, ask them freely. The Tathagata will expound the true Dharma for you."

The Great Brahma King replied, "Excellent, World-Honored One! With your permission, I shall ask. Has the Tathagata previously taught this? Has it been revealed before? Or has it already been shown?"

The Buddha told the Great Brahma King, "Have I already spoken of it? Has it been explained? Or did Shariputra say it is beyond words?"

At that moment, Shariputra directly encountered this Dharma and immediately received a prediction of future Buddhahood as Flower Light Buddha. Likewise, the Dragon Girl offered a precious pearl without uttering a single word.

The dragon girl offered a precious pearl to the Tathagata, and the Tathagata swiftly accepted it. Through this, the dragon girl attained Buddhahood by aligning with the Buddha’s mind. The Great Brahma King said, “If this is so, then today the Tathagata regards this teaching as the most true.” The Buddha replied, “It is as you say. Shariputra has never been apart from me since past kalpas, and so it is today. Soon I will enter Nirvana, leaving no one behind me. The dragon girl attained Buddhahood in another realm—she is not my disciple, and her Dharma is not transmitted here, as if unheard. Today, only Mahakashyapa transmits the true Dharma. After my Parinirvana, even in the age of the five turbidities during the latter five hundred years of the Dharma’s decline, the Buddha’s path will not be cut off—it rests solely with Kashyapa’s transmission. Therefore, it is called the only true teaching.”

The Great Brahma King asked, “The Tathagata earlier spoke of the latter five hundred years—when exactly are these five hundred years?” The Buddha answered, “These five hundred years refer to the period after my Parinirvana, following the True Dharma’s eight hundred years, the Semblance Dharma’s twelve hundred years, and the Degenerate Dharma’s fifty-five hundred years. After all these, the remaining five hundred years are meant.”

The Great Brahma King inquired, “The True Dharma, Semblance Dharma, Degenerate Dharma, and the latter five hundred years—in what world and what land do they occur?” The Buddha said, “That world is the human world, not the heavenly or dragon realms. Moreover, the lands are those within Jambudvipa, varying according to conditions, not fixed to one country. Why? The heavenly and dragon realms are sagely worlds without time limits, but the human world is mixed—pure above, turbid below; flourishing above, declining below—hence it has limits. Also, countries change with the times and conditions: some have divine protection, some have sage protection, some lack divine protection, some lack sage protection. Human conditions are limitless, and countries follow human conditions—thus it is not fixed to one land.”

The Brahma King said, “World-Honored One, it is as you say. Countries differ in conditions: some have affinities, some lack them; some are protected and at peace, some face protected difficulties. Here it rises, there it falls; here it falls, there it rises. In the latter five hundred years, as the Dharma spreads eastward, it will remain unbroken, benefiting sentient beings.”

At that time, the Great Brahma Heavenly King addressed the Buddha, saying: "World-Honored One, since your appearance in this world over forty years ago, you have taught the Dharma in countless ways. How could there still be a Dharma that has never been revealed? How could there be a Dharma that transcends words? For the sake of all humans and heavenly beings in the world, I pray that you will show us the true teaching."

Then, he offered the Buddha a magnificent golden thousand-petaled lotus flower, and respectfully withdrew, offering his own body as a seat, with a sincere and earnest heart.

At that time, the World-Honored One, seated upon his seat, silently held up a flower. In the great assembly of millions of heavenly beings and bhikkhus, all fell into quietude. Only the Venerable Mahākāśyapa, upon seeing this gesture, broke into a subtle smile. He rose from his seat, joined his palms, and stood upright, full of understanding yet wordless.

Then the Buddha addressed Mahākāśyapa, saying: “I possess the treasury of the true dharma eye, the wondrous mind of nirvana, the subtle dharma of true reality beyond form. It is not established upon words, a special transmission outside the teachings. Whether one has wisdom or not, it is realized through causes and conditions. Today I entrust it to you, Mahākāśyapa.

Mahākāśyapa, in ages to come, you shall serve all buddhas and yourself attain buddhahood. Even now, you are worthy to be a teacher for the world.”

The Buddha then addressed the bhikkhus: “The Tathāgata will before long enter final nirvana. All of you bhikkhus should rely upon Mahākāśyapa to enter the gate of the great vehicle and cultivate the buddha way.”

He further instructed Mahākāśyapa: “There is no other dharma—only the one mind-nature buddha. Past buddhas, present buddhas, and future buddhas have spoken, now speak, and will speak of nothing else. All buddhas, relying on this one mind-nature, have accomplished, now accomplish, and will accomplish the buddha way. All living beings are likewise so.

If one claims there is another dharma, that there exists some further buddha or being who becomes a buddha apart from this—that is the talk of outsiders, not the teaching of the seven buddhas, nor of the buddhas of the ten directions.

Kāśyapa, you should know: the eighty thousand treasuries of scriptures that have been entrusted to you, all these teachings, are but vessels of the one mind. Just as in the world there are ox carts and horse carts—vehicles to carry one across the road—so too are all the scriptural teachings. You should uphold and preserve them.”

At that time, Mahakasyapa, filled with joy and leaping with delight, bowed to the Buddha and said: "World-Honored One! This Dharma is truly rare to encounter; it is indeed the direct path, the wondrous path. In the past, when I met the Buddha and left home to practice, I was solely weary of birth and death and sought only Nirvana. I cultivated only the unconditioned and did not seek this Dharma; I understood only the principle of emptiness and did not know this Dharma. For many years, I undertook difficult and austere practices, toiling hard, and attained Arhatship—thinking back, it was truly difficult. Today, the Tathagata's supreme and wondrous revelation is accomplished in an instant—not over years, not over eons, neither difficult nor wondrously easy—enabling me to become a Buddha without any doubt. Although it is not yet the actual arrival of the time when the eons are fulfilled, with the thirty-two marks, the eighty excellent characteristics, the color of refined gold, and the wondrous enlightenment of Buddhahood, I truly know that the Dharma-body is this mind, is this Buddha; the Buddhas of the three times are one wondrous body. Reflecting now on the past, all those years of difficult and austere practices were toil without merit; also, all those years of seeking emptiness and the unconditioned were all empty, provisional teachings, not the true Dharma. Today, I have realized this true emptiness Dharma: its appearance is truly empty, yet its nature is not empty; its essence is unconditioned, yet its nature is perfectly complete. All beings, relying solely on this Dharma, shall attain Buddhahood."

The Buddha said to Mahakasyapa: "So it is, so it is! Just as you have said. In the future, you shall attain Buddhahood, just as I have today through this Dharma."

At that time, after the World-Honored One spoke these words, he rose from his seat and returned to his original place. Without speech, without movement, the assembly also fell into profound silence, all imbued with wondrous energy.

Then the Great Brahma Heavenly King addressed the Buddha, saying: "World-Honored One! Excellent, World-Honored One! Please speak swiftly. After the World-Honored One enters final nirvana, how will beings of later ages enter the path? How should they practice? I pray that you will explain for me the essential, precise method for entering and practicing."

The Buddha told the Great Brahma Heavenly King: "Heavenly King! Listen attentively and reflect well on what is said. The capacities and roots of beings are varied and immeasurable. Some enter through understanding principle, some through meditative concentration, some through conditions, some through upholding and teaching—they are not all the same. Heavenly King! Only faith can enable entry; it is the supreme path. How does faith arise? If one does not rely on the nature of mind, one cannot attain Buddhahood. Why is this? Outside the nature of mind, there is no path to Buddhahood. Those who understand this truth and genuinely seek can enter this path.

Wisdom like Shariputra, extensive learning like Ananda, eloquence like Purna, understanding emptiness like Subhuti, upholding precepts like Upali, spiritual powers like Maudgalyayana, divine eye like Aniruddha—such individuals as these still do not attain Buddhahood. Why is this? They have all attained provisional functions of the mind's nature but have not attained the true essence of the mind's nature. Only by realizing the essential nature can one certainly accomplish the Buddha Way. Those who understand this truth and genuinely seek can enter this path.

Heavenly King! There may be those who know and perceive the wondrous true essence of the mind's nature. At the moment of knowing and perceiving, they embody the wondrous principle—without letting go, without separating. Walking, standing, sitting, lying down, mind and body merge into one. Seeing, hearing, sensing, knowing, the faculties and their nature merge into one. Practicing in this way is to walk the Buddha's path. Lay bodhisattvas and monastic bodhisattvas are not different, not separate; they share only this single path of merging into one. At that very moment, I attained Buddhahood. In the world and beyond the world, practice is without fault."

At that time, the Great Brahma Heavenly King asked Kāśyapa, saying: "The World-Honored One has, in the past, taught various doctrines. As for the principles of those teachings today, how is the mind you have received from the Buddha any different?"

Kāśyapa replied to the Brahma King, saying: "Noble one! Do not ask such a thing. If the teachings and principles spoken by the World-Honored One in the past differ from the mind received today, then those teachings are false. If the mind received today differs from the teachings and principles spoken in the past, then this mind is the mind—the one principle underlying all teachings, without even a hair's breadth of difference. If any learner claims that the various teachings and principles differ from this mind-principle, that is the talk of external paths and demonic forces. Not only do they not understand the principles taught in the Mahāyāna scriptures, they also do not understand the one mind-principle I have received. If one knows the mind-principle, one should know that the teachings and principles are one and the same, without difference. It is only when there is a perceived difference that the various teachings and principles, though beneficial, are not ultimate. This teaching of present insight alone is true and non-dual. Though other teachings may be established, their benefits are partial. I do not say they are without benefit, but they speak from a limited standpoint. They are like starlight before the sun."

Teachings are given to help people awaken to the nature of mind and realize the path to Buddhahood. Transmitting the mind means passing it on from mind to mind—grasping the true nature of mind and thereby attaining Buddhahood.

As for teaching methods: some guide the mind gradually, others lead to sudden awakening. Though the pace may differ, the underlying truth is the same. It is like this: A person from the East points to the sun and says, “This sun moves from our eastern sky toward the western sky.” A person from the West points to the same sun and says, “This sun comes from the eastern sky to our western sky.” Though their descriptions differ, both speak of the sun’s movement—one saying it goes, the other saying it comes. Yet the truth about the sun and its east–west course remains unchanged.

The teachings of the Tathāgata are also like this. Whether conveyed through formal instruction or direct mind-to-mind transmission, the methods may appear different, but the truth they point to is one and the same.

He asked: "World-Honored One! This path of seeing one's true nature—should only monks walk this path? Or may laypeople also practice it universally?"

The Buddha replied: "Heavenly King! The path of the mind's nature is fully present in all—whether ordained or lay, celestial beings, dragons, spirits, or ghosts. How could it be limited only to monks! However, the way it is practiced differs between lay and ordained life; the practice of the ordained is not the same."

The parents have given their blessing, and the child has left the family home to fulfill the parents' duties on their behalf. Because the buddhas of the three times have no sovereign lord, they serve the bodhisattvas in their place. To enshrine an image of the Buddha is like having the living Buddha present; to possess relics of the Buddha is as if the Buddha were still in the world. Having left the worldly life, they do not bow to kings, do not revere celestial beings, do not seek wealth or treasures, but carry only a single bowl. They do not hoard clothing, but keep only three robes. They dwell peacefully in deep mountains, beneath trees or in rocky caves, purifying their minds and cleansing their bodies. Their bodies are clear and awakened, knowing their own original nature—the Buddha-nature within, the body as one with the Dharma.