The Translation

[F.259.b]

1.1Homage to all buddhas and bodhisattvas.

Thus did I hear at one time. The Blessed One was dwelling in Rājagṛha on Vulture Peak together with a great saṅgha of monastics.

1.2There were also many hundred sextillions of bodhisattvas, all with extensive knowledge, skilled in means, lucid, free from laziness, and skilled in their command of words. They comprehended what is correct and what is incorrect. They were completely liberated. Endowed with the bud of discipline and the branch of conscience, they were compassionate by nature and [F.260.a] affectionate toward sentient beings. They had attained many meditative concentrations, possessed the hand of insight, and showed great respect to their teachers.

1.3They resembled the bodhisattva great being Ratnadvīpa. They knew what was virtuous and nonvirtuous and comprehended deception. They comprehended both semantic elucidation and inexhaustible eloquence. They had attained victory and they engendered comprehension in all sentient beings. They emerged from and relied upon the limit of reality. Extremely heroic, they had no abode. They were certain about the nature of the highest teachings. Their thoughts distinctly focused on the lack of inherent existence, they were courageous with regard to the matrix.

1.4They were beings who despised rebirth. They comprehended phenomena and knew their bases of characterization. They were guardians and protectors of realms. They were renowned. They were endowed with the conqueror’s voice, endowed with the treasury of conquest, and endowed with the matrix without words. Absolutely awake and absorbed in the aggregate of knowledge, they delighted in their own actions and relied on those who were like them. They were good in every way, took delight in equality, and were completely pure. They had purified their own and others’ continuums and attained victory.

1.5Together there were the following: the bodhisattva great being Voice of Victory, the bodhisattva great being Dharma Speaker, the bodhisattva great being Conqueror’s Abode, the bodhisattva great being Emanation of the Dharma, the bodhisattva great being Source of a Thousand Attributes, the bodhisattva great being Aspirations Amassed, the bodhisattva great being Viśeṣacintin, the bodhisattva great being Dharaṇīdhara, the bodhisattva great being Jagatīndhara, the bodhisattva great being [F.260.b] Melodious Song of the Earth, the bodhisattva great being Pratibhānasampad, the bodhisattva great being Supreme Accumulation, the bodhisattva great being Lotus Petal Eyes, the bodhisattva great being Lotus Face, and the bodhisattva great being Maṇicūḍa.

1.6The bodhisattva great being Mañjuśrī was also there together with bodhisattva great beings beyond number, all of whom were youthful. The bodhisattva great being Maitreya was also there together with bodhisattva great beings who were all regents, as many as the grains of sand in the Ganges. The bodhisattva great being Viśeṣacintin was there together with many Śakras. The bodhisattva great being Samantabhadra, the bodhisattva great being Ākāśagarbha, and the Four Great Kings were there together with a multitude of universal monarchs. The bodhisattva great being Mahāsthāmaprāpta and the bodhisattva great being Avalokiteśvara were there together with a multitude of Brahmās. The bodhisattva great being Amoghadarśin was there together with a retinue of a multitude of Vaiśravaṇas. The bodhisattva great being Nakṣatrarāja was there together with the other guardians of the world. The bodhisattva great being Destroyer of Doubt and the bodhisattva great being Sarvanīvaraṇaviṣkambhin were there together with many thus-gone ones bearing the appearance of bodhisattvas. Śāradvatīputra, Maudgalyāyana, Mahākāśyapa, and so forth were there together with all the arhats.

1.7The bodhisattva [F.261.a] great being Abundant Virtues and the bodhisattva great being Viśeṣacintin were there together with a multitude of thousands of goddesses. The bodhisattva great being Bhaiṣajyarāja, the bodhisattva great being Arisen from Remedies, and all the Moons and Suns in as many world systems of the ten directions as there are grains of sand in the Ganges, proud of their own splendor, proceeded to where the Blessed One was. When seated in the Blessed One’s presence, it was as if lumps of soot had been placed before gold from the Jambu River‍—those Moons and Suns were no longer beautiful, no longer blazed, no longer shone, no longer gleamed, and no longer illuminated in the Blessed One’s presence.

1.8All the assemblies of gods such as Nārāyaṇa; all the kings of the nāgas such as Varuṇa, Takṣaka, and Anavatapta, together with their retinues; the lord of the gandharvas Sumanāpa together with many tens of millions of gandharvas; and the king of the garuḍas Great Stainless One together with seventy million garuḍas proceeded to the place where the Blessed One was. All the bodhisattvas dwelling in as many world systems of the ten directions as there are grains of sand in the Ganges obtained permission from their respective thus-gone ones and, together with their fourfold assemblies, proceeded there and made supramundane offerings to the Blessed One and to the bodhisattvas and then sat on their respective lotus seats.

1.9Then the bodhisattva great being Viśeṣacintin said to the Blessed One, “If the Blessed One gives me permission, I would like to ask the Blessed One about two words.”

1.10The Blessed One replied, “I give my permission. [F.261.b] Therefore, Viśeṣacintin, ask the Thus-Gone One whatever you have in mind. The Thus-Gone One did not appear here for the sake of just anyone's benefit, I appeared here for the sake of your benefit.”

1.11Then the bodhisattva Viśeṣacintin asked the Blessed One, “Blessed One, what is one factor that bodhisattvas abandon? Blessed One, what is one quality that, when safeguarded by bodhisattvas, encompasses all the foundations of the training? Blessed One, what is one phenomenon to which thus-gone ones have truly and perfectly awakened?”

1.12Questioned in this way, the Blessed One gave his approval to the bodhisattva Viśeṣacintin. “Brahmā, the words you have spoken are excellent, excellent! Child of a good family, such eloquence arises through the Thus-Gone One’s blessing. Child of a good family, if the Thus-Gone One did not bestow blessings, no one would ask the Thus-Gone One such questions. Viśeṣacintin, because of that, you should listen very carefully and keep this in mind. I will explain this to you.”

1.13After the Blessed One said this, the bodhisattva Viśeṣacintin listened to the Blessed One accordingly.

1.14The Blessed One said to him, “Child of a good family, someone may ask, ‘What is one factor that bodhisattvas should abandon?’ It is the quality of attachment. Child of a good family, this is one factor that should be abandoned. Moreover, one factor that should be abandoned is the quality of anger. This is one factor that should be abandoned. Moreover, one factor that should be abandoned is the quality of delusion. This is one factor that should be abandoned. Moreover, one factor that should be abandoned [F.262.a] is grasping at a self. This is one factor that should be abandoned. Moreover, one factor that should be abandoned is laziness. This is one factor that should be abandoned. Moreover, one factor that should be abandoned is lethargy and sleepiness. This is one factor that should be abandoned. Moreover, one factor that should be abandoned is craving. This is one factor that should be abandoned. Child of a good family, moreover, one factor that bodhisattvas should abandon is ignorance. Child of a good family, this is one factor that bodhisattvas should abandon.

1.15“Child of a good family, someone may ask, ‘What is one quality that bodhisattvas should constantly and continuously safeguard?’ Child of a good family, whatever bodhisattvas do not desire, they should not do to others. Child of a good family, those bodhisattvas who safeguard this one quality will thereby safeguard all the foundations of the thus-gone ones’ training. Why is this so? Child of a good family, whoever values their own life does not kill. Whoever values their own wealth does not take what has not been given. Whoever values their wife does not approach another’s wife. Child of a good family, I have explained that those who think in these or similar ways and understand, 'I should act in accordance with the Thus-Gone One’s teachings," should safeguard this one quality.

1.16“Why is this so? Child of a good family, all those who seek unsurpassed, perfect, and complete awakening seek the causes of their own happiness. That means that no one desires their own suffering; beings desire happiness. I say, ‘Do not do to others what you do not desire.’ Child of a good family, this is one quality that bodhisattvas should constantly and continuously safeguard.

1.17“Child of a good family, [F.262.b] someone may ask, ‘What is one phenomenon to which thus-gone ones have truly and perfectly awakened?’ Child of a good family, there is no one phenomenon to which thus-gone ones have truly and perfectly awakened. Child of a good family, without any phenomenon whatsoever to realize, thus-gone ones have truly and perfectly awakened.

1.18“Child of a good family, thus-gone ones also comprehend that all phenomena are unborn. Thus-gone ones comprehend that all phenomena are without cessation. Child of a good family, thus-gone ones also comprehend that all phenomena are free from the two extremes. Child of a good family, thus-gone ones comprehend that all phenomena are unarisen. Child of a good family, thus-gone ones comprehend the appropriation of karma. Thus-gone ones comprehend that all phenomena depend on causes and conditions. Child of a good family, thus-gone ones comprehend that causes and conditions are like lightning. Thus-gone ones comprehend that there is no birth without causes and conditions. In this way, thus-gone ones comprehend the true nature that is the illuminator’s matrix.

1.19“Someone may ask, ‘Why are these realizations called the illuminator’s matrix ?’ Child of a good family, this is because they are the womb from which all mundane and supramundane wisdom and so forth arises. When one examines the nature of that wisdom, then one enters the womb of the perfection of wisdom. That is called the illuminator’s matrix .

1.20“Child of a good family, thus-gone ones also comprehend that all phenomena are like a magician’s illusions and like mirages. Thus-gone ones comprehend their own true nature that is naturally liberated. That which is liberated is the true nature of the illuminator’s matrix. [F.263.a]

1.21“Child of a good family, thus-gone ones also comprehend the single gateway of the Dharma. Child of a good family, that which is without going, without coming, without causes, without conditions, without death and transmigration, without birth, without acceptance, without rejection, without decrease, and without increase; and, child of a good family, what is naturally natureless, what cannot be indicated by analogy, what cannot be expressed by words or language‍—that single gateway of the Dharma is comprehended by the thus-gone ones.”

1.22When the teaching of the king of arrays, this Dharma discourse on the basket without words, the illuminator’s matrix, was explained, as many sentient beings as the minute particles that would appear to the eyes of a bodhisattva abiding on the tenth ground generated the mind of unsurpassed, perfect, and complete awakening. The same number attained arhatship. Moreover, an even greater number of sentient beings than that died and transmigrated from among the hell beings and were born as humans and gods. Many bodhisattvas attained the grounds. Many bodhisattvas actualized hundreds of thousands of meditative concentrations. Many found that due to this discourse they did not lack anything they needed.

1.23Then the Blessed One said to Venerable Rāhula, “Rāhula, you should remember this Dharma instruction of mine enthusiastically.”

1.24Immediately after the Blessed One spoke, by the power of the Buddha, ninety million bodhisattvas from that retinue arose from their seats and said to the Blessed One, “Blessed One, we will remember this Dharma instruction of the Thus-Gone One. At a later time, in the future, we will explain it well in the Sahā world to those who seek the Bodhisattva Collection.” [F.263.b]

1.25The Four Great Kings said to the Blessed One, “Blessed One, we will fulfill all the wishes of those bodhisattvas who become vessels of teachings like this.”

1.26Then the Blessed One looked upon the entire retinue and said, “Friends, those who hear this Dharma discourse on the basket without words, the illuminator’s matrix, which condenses the very extensive sūtras, will not be endowed with lesser roots of virtue. Why is this so? This is because all those excellent beings have served, venerated, and honored me. Those children of a good family will carry my awakening on their shoulders. Their consummate eloquence will be unceasing. Their buddha realms will be thoroughly and completely pure.

1.27“Also, at the time of death, they will see standing before them the Thus-Gone One Amitābha surrounded by a saṅgha of śrāvakas and attended by an assembly of bodhisattvas. They will also see me together with these very bodhisattvas abiding on Vulture Peak, the king of mountains. The treasury of the Dharma will never be exhausted for those children of a good family. They will remember their past lives. They will not be born in the lower realms.

1.28“Child of a good family, I have spoken these words that contradict the whole world. I have never seen children of a good family who commit the five actions with immediate retribution and then fasten this Dharma discourse to their bodies, write it out, recite it, or master it fall into the lower realms. Those bodhisattvas will be empowered by all the buddhas and attain the five eyes. They will not have inferior faculties. [F.264.a] They will be embraced by all buddhas. They will be embraced by all bodhisattvas. Their limitless actions will be purified. Child of a good family, I see that they will speak these words in the future and become truly and perfectly awakened.”

1.29When the Blessed One had spoken these words, Viśeṣacintin and the other bodhisattvas, Śakra and the gods, the Four Great Kings, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.

1.30This concludes the noble Mahāyāna sūtra “The Basket Without Words, The Illuminator’s Matrix.”