Great Vehicle Sutra of the All-Illuminating Treasury of Radiant Light

Retranslated by the Tripitaka Master Divākara of the Tang Dynasty

This is what I heard:

At that time, the Buddha was dwelling at Vulture Peak in Rājagṛha, accompanied by a great assembly of bodhisattvas and bhikṣus, numbering countless hundreds of thousands of millions of nayutas. All these bodhisattvas had attained great wisdom and skillful means, fully comprehending the wordless Dharma treasury. They possessed eloquent speech that harmonized both ultimate and conventional truth, were courageous and diligent, forever free from hindrances and defilements, disciplined their senses without attachment, and regarded sentient beings with compassion as if they were their only child. They cherished true wisdom as a great treasure island, took shame and humility as their body, concentration and wisdom as their head, and great compassion as their essential nature. They understood wholesome and unwholesome, real and unreal phenomena, illuminated the two emptinesses, abided in the supreme and wondrous stage, attained great renown, and rested eternally in peace. They were resolute in practicing the highest Dharma, forever free from the inferior body born from the womb, yet manifested birth to protect the land. All their actions were universally virtuous and wise, transcending the three realms yet able to save beings within them. Their conduct was pure, and they skillfully understood self and others. All were fully endowed with such virtues.

Their names were: Bodhisattva Superior Contemplation, Bodhisattva Superior Practice, Bodhisattva Wonderful Sound, Bodhisattva Beautiful Sound, Bodhisattva Eloquence Endowed, Bodhisattva Eloquence Assembly, Bodhisattva Jeweled Crown, Bodhisattva Thousand Spokes, Bodhisattva Dharma Wheel, Bodhisattva Dharma Resonance, Bodhisattva Lotus Face, Bodhisattva Lotus Eyes, Bodhisattva Earth Holder, Bodhisattva World Sustainer, Bodhisattva Sound Pervading the Great Earth. Such great bodhisattvas as these, all appearing in the form of youths, were the foremost in this assembly, each accompanied by their own retinues.

At that time, the Bodhisattva Guanyin was surrounded by countless, innumerable bodhisattvas who had received the empowerment and initiation. The Bodhisattva Mahāsthāmaprāpta was surrounded by hundreds of millions of great Brahma deities. The Bodhisattva Superior Thought was surrounded by innumerable bodhisattvas and the lord Śakra, ruler of the gods. The Bodhisattva Ākāśagarbha was surrounded by innumerable Four Heavenly Kings. The Bodhisattva Known by All was surrounded by innumerable celestial maidens. Bodhisattvas such as Samantabhadra, Free from Doubt, Non-Empty Vision, Stillness of All Hindrances, Immeasurable Skillful Medicine King, and Medicine Superior were each surrounded by innumerable assemblies of great bodhisattvas.

The Elder Shariputra, Mahāmaudgalyāyana, Mahākāśyapa, and others were each surrounded by all the great arhats. Even the sun and moon deities and all other celestial beings from all worlds as numerous as the sands of the Ganges River in the ten directions came to the Buddha's presence with their majestic light. Yet, by the Buddha's spiritual power, their respective lights could not shine forth, like ink compared to Jambūnada gold.

Furthermore, innumerable Nārāyaṇa deities, along with the water deities, the dragon king Takṣaka, the dragon king Anavatapta, and others, were also surrounded by their retinues. The gandharva king Beautiful Sound was surrounded by innumerable gandharvas. The garuḍa king Free from Turbidity was surrounded by a retinue of seven hundred million garuḍa kings. Even all the bodhisattvas from all worlds as numerous as the sands of the Ganges River in the ten directions, each inviting their own buddhas and coming together with their retinues to this Sahā world, brought the most sublime offerings of transcendental quality. Having made offerings to the Buddha and the bodhisattvas, they each bowed at the Buddha's feet, stepped back to one side, sat upon lotus seats, and gazed upon the World-Honored One.

Then, the Bodhisattva Mahasattva Superior Wisdom rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms, and addressed the Buddha, saying: "World-Honored One! For the sake of the fourfold assembly, I wish to ask about the meaning of two words. I earnestly pray that the Tathagata will explain them for me, so that all of us may gain benefit."

At that time, the World-Honored One said to the Bodhisattva Superior Contemplation: "Good man, does the Tathāgata appear in the world for the sake of one single being? He appears in the world for the benefit of countless beings. Good man, you are now able to ask me about the meaning of two words for the sake of the fourfold assembly. According to what you ask, I shall explain it to you."

Then the Bodhisattva Superior Thought, having received the Buddha's permission, addressed the Buddha, saying: "World-Honored One, what are the things that a great bodhisattva should eliminate and guard against? And what are the things that the Tathagata has realized and awakened to? I beseech you to explain these two matters."

At that time, the Buddha praised Sage Contemplation, saying: "Excellent, excellent! Virtuous one, you have already accumulated immeasurable merit and wisdom. Moreover, empowered by the Tathagata's majestic spiritual force, you are able to ask me such a profound question. Listen attentively, listen well! Reflect deeply upon it! I shall now explain it to you in detail."

Noble one! There is one thing a great bodhisattva must abandon. What is that one thing? It is sensual desire. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is anger. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is ignorance. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is the belief in a self. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is laziness. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is excessive sleep. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is craving. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is doubt. This is the one thing a great bodhisattva must abandon.

Noble one! There is another thing a great bodhisattva must abandon. What is that one thing? It is fundamental ignorance. This is the one thing a great bodhisattva must abandon.

Noble one! These things, as described above, are what a great bodhisattva must abandon.

"Virtuous man! You have asked me what other methods a Bodhisattva Mahasattva should uphold. I will now explain this to you.

Virtuous man! There is one method that a Bodhisattva Mahasattva should always uphold. What is that one method? It is this: Do not urge others to do what you yourself do not desire. This one method, a Bodhisattva Mahasattva should always uphold.

Why is this? If a Bodhisattva Mahasattva upholds this method, it is equivalent to upholding all the precept treasuries of all the Buddhas and Tathagatas. For example: Just as those who cherish their own lives should not kill, those who cherish their own wealth should not steal, those who cherish their own spouses should not violate others', those who cherish truthful speech should not deceive others, those who cherish harmony should not cause discord, those who cherish integrity should not engage in crooked flattery, those who cherish gentleness should not speak harshly, those who cherish contentment should never harbor greed toward others, those who cherish kindness and forbearance should never harbor anger toward others, those who cherish right view should never lead others to generate wrong views.

Virtuous man! When a Bodhisattva thus resolves and declares, 'I now respectfully follow the true teaching of the Tathagata and should diligently uphold this method,' this is called the Bodhisattva Mahasattva upholding the one method.

Virtuous man! I observe that all such Bodhisattvas who seek the unsurpassed great enlightenment do so for the sake of happiness; there is none who seeks it for the sake of suffering.

Virtuous man! Therefore, I say: Do not urge others to do what you yourself do not desire. Such methods, a Bodhisattva Mahasattva should uphold."

At that time, the Bodhisattva Superior Thought again addressed the Buddha, saying: "World-Honored One, what is the Dharma that the Tathagata has realized and awakened to? I earnestly beseech you to explain its meaning to me."

The Buddha said: "Virtuous one! There is not a single thing that the Tathagata perceives or attains. Why is this? Because within all phenomena, there is nothing to perceive and nothing to attain. This is what the Tathagata realizes and comprehends.

Virtuous one! All phenomena originally have no inherent existence—this the Tathagata realizes. All phenomena originally have no cessation—this the Tathagata realizes. The nature of all phenomena transcends dualities—this the Tathagata realizes. All phenomena originally lack substantial reality—this the Tathagata realizes."

Furthermore, noble one! All phenomena arise from the power of one's own karma and conditions. Yet these causes and conditions are ever-changing, fleeting like a flash of lightning. Such karmic conditions are fully realized and understood by the Tathagata. Therefore, I say that phenomena arise due to causes and conditions, and phenomena cease due to causes and conditions. Without causes and conditions, there would be no karmic results. All such matters are thoroughly known by the Tathagata.

Noble one! This nature of all phenomena that is thus realized is called the Treasury of All-Pervading Radiant Light.

Noble one! Why is this nature of phenomena called a treasury? Because all worldly and transcendent wisdom of sentient beings arises from this treasury. When one observes the nature of phenomena with true wisdom, wisdom itself arises from it—therefore it is called a treasury.

Furthermore, noble one! I also say that all phenomena are like illusions, like mirages, like the moon reflected in water—such things are fully realized and understood by the Tathāgata. And noble one! The nature and characteristics of all phenomena are of one taste—liberation—such things are fully realized and understood by the Tathāgata. Noble one! This liberation, this single-tasted Dharma-nature, is called the Treasury of All-Pervading Radiant Light.

Furthermore, noble son, there is yet another truth that the Tathagata has awakened to and realized. What is this truth? It is that all phenomena neither arise nor cease, neither increase nor decrease, neither come nor go, are neither grasped nor abandoned, and are neither cause nor condition. Such is the truth that the Tathagata has awakened to and realized.

Furthermore, noble one! The Tathagata fully understands that all phenomena have no inherent nature; they cannot be compared by analogy, nor can they be fully expressed in words. Such is the reality that the Tathagata has awakened to and realized. Noble one! All that has been described above are truths that the Tathagata has awakened to and realized.

When the Buddha spoke this Dharma of the Universal Illumination of the Radiant Treasury of Wordlessness, countless bodhisattvas as numerous as dust motes attained the Tenth Ground. Moreover, innumerable bodhisattvas abided in the various grounds. Also, countless bodhisattvas realized hundreds of thousands of great samadhis. Furthermore, beings as numerous as dust motes gave rise to the mind of supreme, perfect enlightenment. In addition, immeasurable and boundless beings attained the fruit of arhatship. And immeasurable, boundless beings were liberated from the various sufferings of hell, hungry ghosts, and animals, being reborn among humans and gods to experience sublime bliss. All those present in the assembly received benefit; not a single person departed empty-handed.

At that time, the Buddha said to Rahula, "Good man, you should receive and uphold this essential teaching of mine."

At that moment, in the assembly, nine billion great bodhisattvas, having heard these words and empowered by the Buddha's spiritual force, addressed the Buddha, saying: "World-Honored One! We vow that in the later times, in the latter age of this Saha World, whenever we encounter those capable of receiving this teaching, we will proclaim this sutra for them. We only beseech the World-Honored One not to be concerned."

Then the Four Heavenly Kings addressed the Buddha once more, saying: "World-Honored One! In the future, if there are good men and good women who can accept and uphold this sutra, we will protect them and fulfill all their wishes. Why is this? Because these good men and good women who uphold this sutra are vessels of the Dharma."

At that time, the World-Honored One, seeing the ninety billion bodhisattvas and the Four Heavenly Kings making such a request, spoke thus: "Good sons! This teaching I am about to speak—the Illuminating Treasury of Universal Light, the Wordless Dharma Gate—I have not expounded since attaining Buddhahood. Now, for your sake, I shall proclaim it.

"Good sons! If beings in the future world hear this rare Dharma Gate, know this: such a person has long cultivated immeasurable merit and wisdom. Know this: such a person serves and makes offerings to me. Know this: such a person upholds the great enlightenment of the Buddha. Know this: such a person will certainly attain eloquence. Know this: such a person will certainly attain a pure Buddha-land. Know this: at the end of life, such a person will surely see Amitabha Buddha surrounded by a great assembly of bodhisattvas. Know this: such a person will always see me present on Vulture Peak, and see this assembly of bodhisattvas. Know this: such a person has already obtained the inexhaustible treasury of the Dharma. Know this: such a person gains the wisdom of past lives. Know this: such a person will not fall into the evil paths."

Furthermore, noble one! I now proclaim this unprecedented teaching. If, in the future, there are virtuous men or women who have committed grave offenses such as the five heinous crimes, yet upon hearing this Dharma-gate, they are able to copy, uphold, recite, or explain it, or encourage others to copy, uphold, recite, or explain it—I see that such a person will not fall into the evil realms. All their afflictive hindrances, karmic hindrances, and retributive hindrances will be purified. In their future lives, they will fully attain the five eyes. They will be consecrated by all Buddhas, and they will be protected and remembered by the World-Honored Buddhas and all Bodhisattvas. Wherever they are reborn in future lives, they will possess all faculties complete and unimpaired.

When the Buddha had finished speaking this sutra, the Bodhisattva Mahasattva Superior Thought, along with all the bhikkhus, the eightfold assembly of gods and dragons, and all who heard the Buddha's teaching, rejoiced greatly, accepted it with faith, and undertook to practice it accordingly.

Mahayana Sutra of the Illuminating, Wordless Dharma Gate