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

w.w

ebsp

awne

r.co

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