Book 14, Eulogies on Mount Sumeru. Then, due to the spiritual power of the Buddha, there came and gathered great enlightening beings from each of the ten directions, each accompanied by as many enlightening beings as atoms in a Buddha land, coming from worlds far away, beyond lands as numerous as atoms in a hundred Buddha lands. Their names were Wisdom of Truth, Total Wisdom, Supreme Wisdom, Virtuous Wisdom, Vigorous Wisdom, Good Wisdom, Knowing Wisdom, True Wisdom, Unexcelled Wisdom, and Stable Wisdom. The worlds they came from were called Indra Flower, Red Lotus, Jewel Flower, Blue Lotus, Diamond Flower, Fragrant Flower,

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Delightful Flower, Rosy Dawn Flower, Adorning Flower, and Space Flower. They had each cultivated pure practice with Buddhas. The Buddhas were called Extraordinary Moon, Infinite Moon, Imperturbable Moon, Wind Moon, Water Moon, Liberation Moon, Unexcelled Moon, Constellation Moon, Pure Moon, Comprehending Moon. When the enlightening beings had reached the Buddha, they prostrated themselves at the Buddha's feet and then magically produced luminous lion seats in the direction from which they had come. In the same way as the enlightening beings gathered atop Mount Sumeru in this world, so it was in all worlds. Their names, worlds, and the names of their Buddhas were all like this. At

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that juncture, the Buddha emitted a hundred thousand billion light beams of sublime hue from the toes of her feet, illumining all the worlds in the ten directions, so that the Buddhas and congregations in the palaces of the Indras atop Mount Sumeru were all revealed. Then the enlightening being wisdom of truth, infused with spiritual power from the Buddha, looked over the ten directions and said in verse, Buddha emits a pure light showing all the guides of the worlds sojourning in the halls of wonder on the peaks of Mount Sumeru. All of the kings of gods invited the Buddhas into the palace, all with ten beautiful verses praising the enlightened ones. Among those great assemblies, the groups of enlightening beings have come from the ten directions

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and sit calmly on the seats they made. The enlightening beings and those congregations all have the same names as we, and the names of the lands they come from are also the same as ours. The Buddhas of their own lands also have the same names as ours. Each one has, with a Buddha, purely cultivated, unexcelled practices. Buddha children, you should observe the Buddha's power of freedom, and all the Jambudvipas all think the Buddha's there. We now see the Buddha on top of Sumeru. It's the same in the ten directions by the Buddha's power of freedom. In each world, they determine to seek the Buddha way, and based on such a vow, practice enlightening deeds. Buddha, with various bodies, travels throughout

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the worlds, unhindered in the cosmos, beyond the ken of anyone. The light of her wisdom always shines everywhere, removing all the darkness of the world. It has no compare at all. How can it be comprehended? Then the enlightening being, total wisdom, infused with the power of the Buddha, looked over the ten directions and said in verse, even if one always looked at Buddha for a hundred thousand eons, not according to the absolute truth, but looking at the savior of the world, such a person is grasping appearances and increasing the web of ignorance and delusion, bound in the prison of birth and death, blind, unable to see the Buddha. Observing all things to be without inherent existence, whatever their appearances of origin and disappearance, being just provisional

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descriptions, all things are unborn, all things are imperishable. To one who can understand this, the Buddha will always be manifest. The nature of things is fundamentally empty and null, with no grasping and no vision. The emptiness of inherent nature is Buddha. It cannot be assessed in thought. If one knows the inherent nature of all things is like this, this person will not be affected by any afflictions. Ordinary people seeing things just pursue the forms and don't realize the things are formless. Because of this, they don't see Buddha. The sage is detached from the realms of time, replete with the marks of greatness, dwelling in non-dwelling, omnipresent without moving. I observe all things and

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clearly understand them. Now I see the Buddha with certainty, free from doubt. Wisdom of truth has already explained the real nature of the enlightened. From him I have understood that enlightenment's inconceivable. Then the enlightening being, supreme wisdom, receiving power from the Buddha, looked over the ten directions and said in verse, The enlightened one's great wisdom is rare beyond compare. All beings in the worlds cannot reach it in their thoughts. Ordinary people's deluded views grasp forms and are not veritable. Buddha is beyond all forms, so not within their view. The deluded and unknowing wrongly grasp the forms of the five clusters, not understanding their true nature. Such people don't see Buddha. Knowing that all

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things have no inherent being of their own, understanding the nature of things this way, one will see Vairochana. Caused by the preceding five clusters, succeeding clusters arise in continuum. Comprehending this nature, one sees Buddha, inconceivable. Just like a jewel in the dark cannot be seen if there is no lamp, with no one to explain Buddha's teaching, even the intelligent cannot comprehend it. And like an eye with cataracts cannot see pure, beautiful colors, so too the impure mind cannot see the Buddha's teaching. And as the bright clear sun cannot be seen by the blind, those who have no wisdom can never see the Buddha's. If one can remove the eye's cataracts and abandon the concept of

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form and not see in terms of things, then one can see the Buddha. Total wisdom has explained the enlightenment of the Buddha's. I, having learned from him, have gotten to see Vairochana. Then the enlightening being, virtuous wisdom, imbued with power from the Buddha, looked over the 10 directions and said in verse, things have no true reality. Because of wrongly grasping them as real, do ordinary people therefore revolve in the prison of birth and death. Things expressed by words, those of lesser wisdom, wrongly discriminate and therefore create barriers and don't comprehend their own minds. If one doesn't comprehend one's own mind, how can one know the right path? Based on

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misconstrued intellect, they increase all evils. Not seeing all things are empty, always suffering the pains of birth and death. This is because such people cannot yet have the pure objective eye. In the past, I experienced suffering because I didn't see Buddha. So one should clarify the eye of reality and see what is to be seen. If one can see the Buddha, one's mind will have no grasping. Such a person can then perceive truth as the Buddha knows it. If one can see Buddha's real teaching, one is said to have great knowledge. This person has pure eyes and can see into the world. No view is seeing which can see all things. If one has any views about things, this is not seeing anything. The nature of all

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things has no origin and no end. How wonderful the great guide awakened herself, she can awaken others. Supreme wisdom has explained the truth realized by the Buddhas. We having learned from her can know the Buddha's true nature. Then the enlightening being vigorous wisdom, receiving power from the Buddha looked over the 10 directions and said in verse, if one dwells on discrimination, one ruins the eye of purity, ignorant, false views increase, and one never sees Buddha. If one can understand falsehood as it is without delusion, and know the basis of delusion is itself reality. One's perception of Buddha will be pure. If there are views, this is defilement. This is not yet to be

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considered seeing. By dismissing all views, can one thus see Buddha? Things spoken of in conventional terms, people wrongly conceptualize. Knowing the world is all birthless. This is seeing the world. If one sees the world, this seeing is a feature of the world. In reality, they're equal, no different. This is called true insight. If one sees they're equal, no different. One won't discriminate among things. Such vision is free from delusions. Without indulgence, it's free. All the different things pointed out by the Buddhas are impossible to apprehend, because their nature is pure. The nature of things is fundamentally pure. Like space, it has no marks. Nothing at all can explain it.

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This do the wise observe. Divorcing the concept of things, not indulging in anything, and not even cultivating this, one can see the great sage. As virtuous wisdom explained, this is called one who sees Buddha. All the actions there be are all inherently nil. Then the enlightening being good wisdom, infused with Buddha's power, looked over the 10 directions and said in verse, extraordinary, the great beings, the countless enlightened ones are free from taint, their minds are free, self liberated, they can liberate others. I see the lamps of the worlds as they are, without delusion, as one who has accumulated knowledge over eons can see. The acts of ordinary people all soon pass away. Their nature is like space, so said

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to be without end. When the wise speak of endlessness, this is still not saying anything. Because inherent nature is endless. It can have an inconceivable end. In the endlessness spoken of, there are no beings to be found. Knowing the nature of things is thus, one will see the honored one. No view is called seeing. The birthless is called beings, whether views or beings, knowing they've no substantial nature, the seer dismisses entirely the subject and object of seeing, not destroying reality. This person knows the Buddha. If one knows the Buddha, and the truth the Buddha tells, one can illumine the world like Buddha Vairochana does. The truly

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enlightened point out well the pure road of one truth. The great being vigorous wisdom expounds innumerable teachings, whether of existence or non existence, her conceptions are all removed. Thus she can see the Buddha and abide in reality. Then the enlightening being knowing wisdom, imbued with power from the Buddha looked over the 10 directions and said in verse, hearing the supreme teaching, I produce the light of wisdom illumining all worlds everywhere, seeing all the Buddhas. Here in there's not the slightest thing, only provisional names. Those who think their self and person enter a dangerous path due to this. People who grasp and cling, think

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the body really exists. The Buddha is not something grasped, so they never get to see. These people lack the eye of wisdom, and cannot see the Buddha circulating in the sea of birth and death through uncountable eons. Contention is called birth and death. Non contention is nirvana. Birth and death and nirvana both cannot be grasped. If one pursues provisional names, and grasps these two things, one is not in accord with reality, and doesn't know the sages subtle path. If one produces such conceptions, this is Buddha, this is supreme. One is deluded. This is not real truth. Thus one cannot see true awakening. If one can know this real body's

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quiescent character of true thusness, one can see the truly enlightened transcending the path of speech. Things expressed in words cannot disclose the character of reality. Only through equanimity can one see things, including the Buddha. The truly enlightened in the past, the future and the present, forever sever the root of discrimination. That's why they're called Buddha. Then the enlightening being true wisdom, empowered by the Buddha, looked over the 10 directions and said in verse, I'd rather suffer the pains of hell, while able to hear the name of Buddha, than to experience boundless pleasure without hearing the name of Buddha. The reason for suffering in the past over countless eons, revolving within birth and death is due to

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not hearing the name of Buddha. Not deluded about things, realizing them as they truly are detached from all compounded forms. This is called unsurpassed awakening. The present is not compounded, nor are the past and future. All things have no signs. This is the real body of Buddha. If one can see this way, the profound truth of things, then one can see all Buddha's reality body in its true aspect. Seeing what's true is true. And what's not true as untrue. Such ultimate understanding is the reason for the name of Buddha. Buddha's truth cannot be perceived. Realizing this is called perceiving truth. The Buddha's practice this way, nothing can be grasped. Knowing they are many because one, and one because

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many realize all things have no basis, and only arise from compounding. There is no creator or created. They only arise from habitual conceptions. How can we know it is so? Because other than this not is. All things have no abode. No definite locus can be found. The Buddha's abide in this ultimately unwavering. Then the enlightening being unexcelled wisdom, receiving Buddha's power, looked over the 10 directions and said in verse, the unexcelled great beings dismiss the concept of creatures. None can surpass them. That's why they're called unexcelled. The sphere attained by the Buddha's has no fabrication, and no discrimination. The

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gross has no existence, and neither does the fine. The realms accessible to Buddha's are innumerable therein. True awareness is detached from numbers. This is the Buddha's true teaching. Buddha's light shines everywhere, destroying all darkness and gloom. This light neither has radiance, nor does not have radiance. It has no attachment to things, no thought, and no defilement, no abode, and no location, and does not destroy the nature of things. Hence there is no dualism, yet neither is there oneness. One who sees well with great knowledge, skillfully abides according to truth. No mean and no duality, and not even any non-duality. All in the world is void. This is the vision of the Buddha's. People

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with no awakened understanding, Buddha makes abide in the truth. All things have no abode. Understanding this, one sees one's own body is not a body, yet said to be so, is not born, yet manifests birth. No body and no view. This is the unexcelled Buddha body. Thus has true wisdom explained the nature of Buddha's subtle teaching. Any who hear this teaching will attain the pure eye. Then the enlightening being, stable wisdom, empowered by the Buddha, looked over the 10 directions and said in verse, how grand the great light, the vigorous unsurpassed hero who appears in the world to help the confused. The Buddha observes all beings with a heart of great compassion, seeing them in the

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three realms of existence suffering over and over. Except for the truly enlightened, the honored guide full of virtue, there is none who can rescue all human and heavenly beings. If the Buddha's and enlightening beings did not appear in the world, there would not be a single creature who could have peace and ease. The Buddha rightly awakened, as well as the sages and saints appear in the world, able to bestow happiness on beings. If someone sees the Buddha, that is gaining great benefit. Hearing the name Buddha and developing faith is a monument in the world. We see the world honored ones and consider it a great boon. Hearing such a wonderful teaching, we all shall attain enlightenment. The enlightening beings in the past, by the spiritual power of Buddha, attained the

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pure eye of wisdom and perceived the realms of the Buddha's. Now we see Vairochana and grow doubly in pure faith. Buddha's knowledge is boundless and cannot be fully explained. Even if the enlightening beings such as supreme wisdom and I, stable wisdom, were to speak for countless eons, we could not tell it all.

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