Moon of Liberation said, O Diamond Matrix, tell of the disposition of those who approach the third stage. Diamond Matrix said, the enlightening beings who have thoroughly purified the mind in the second stage come to the third stage. One enters the third stage by 10 conscious focusings of the mind. purity, stability, disillusion, dispassion, non-regression, steadfastness, ardor, tirelessness, high-mindedness, and magnanimity. By consciously focusing the mind on these ten things, one enters the third stage. Furthermore, the enlightening beings in this third stage examine the impermanence of all that is conditioned as it truly is, and they examine the painfulness, impurity, unreliability,

[01:03]

destructibility instability instantaneous arising and passing away not coming to be previously not reaching the past and non-predurance in the present of all that is conditioned Seeing all conditioned things in this way, the enlightening beings, seeing themselves without refuge, without protection, in grief, sadness, distress, bound by likes and dislikes, with much suffering, dejection and turmoil, without resources, burned by the fires of lust, hatred and delusion, filled with many diseases, cause their minds to be more and more liberated from all conditioned things and direct their minds toward enlightened knowledge. The enlightening beings also recognize the inconceivability of enlightened knowledge and recognize its incomparability, its immeasurability,

[02:08]

its difficulty of access, its independence, its freedom from afflictions, its freedom from distress, and how it arrives at the city of fearlessness and never comes back from it, and how it saves many people. Thus observing the immeasurability of enlightened knowledge and observing how full of ills all conditioned states are, the enlightening beings further develop ten feelings towards sentient beings, the feeling that they are without a leader or a refuge, the feeling that they are always destitute, the feeling that they are burned by the fire of passion, hostility, and folly, the feeling that they are locked in the prison of existence, the feeling that they are always veiled in sleep in the thickets of afflictions, the feeling that they are incapable of viewing things objectively, the feeling that they have abandoned the desire for good,

[03:14]

the feeling that they have lost the way to enlightenment, the feeling that they go along with the flow of the mundane world, the feeling that they have lost the means to liberation. Seeing the world of sentient beings so full of afflictions, the enlightening beings arouse their energy thinking, I should rescue and liberate these beings. I should purify and emancipate them. I should lead them, direct them, make them happy, develop them, and cause them to reach perfect peace. Thus disillusioned with all conditioned things, considerate toward all sentient beings, seeing the benefit in omniscience, taking refuge in enlightened knowledge, dedicated to the salvation of all beings, the enlightened beings reflect thus, By what means can these beings, fallen as they are into so much misery, be lifted out of it and established in the ultimate bliss of nirvana and be caused to attain freedom from doubt about all things?

[04:30]

It occurs to these enlightening beings. The means to do this is nowhere else but in the realm of knowledge of unobstructed liberation. And the knowledge of unobstructed liberation is nowhere else but in awareness of all things as they are. And awareness of all things as they are is nowhere else but in transcendent knowledge of the unconditioned and unproduced. And that light of knowledge is nowhere else but in contemplation by the analytic intellect skilled in meditation. And that contemplation by the analytic intellect skilled in meditation is nowhere else but in skill in learning. The enlightening beings thus apply this contemplative knowledge to the quest of the Buddha way day and night intent on hearing the teaching, desirous of the teaching, enjoying the teaching, delighted in the teaching, relying on the teaching,

[05:35]

devoted to the teaching, concentrated on the teaching, intent on the teaching, taking refuge in the teaching, dwelling on the teaching, saved by the teaching, acting in accord with the teaching. While the enlightening beings are thus focused on the quest for the Buddha way, there is nothing they do not give up. Goods, supplies, dwelling, precious things, even their own bodies. And because of their desire for truth, they do not consider this difficult to do. They only consider it difficult to find a person who utters the truth, who teaches even a single phrase of truth. For the sake of the Buddha teaching, there is no external thing whatsoever that they are attached to that they do not give up, and there is nothing whatsoever within themselves that they do not give up."

[06:39]

There is no service to teachers they do not take on. There is no pride or conceit they do not abandon, and no humility of action they do not accept. There is no physical suffering they do not bear. They are more glad to hear a single verse of the teaching that they have not heard than they would be to get a galaxy full of jewels. They are more glad to hear a well-spoken verse than they would be to gain monarchy. They are more glad to hear a new phrase of teaching spoken by a complete Buddha purifying enlightening practice than they would be to attain godhood for many hundreds of thousands of eons. If someone should declare to the enlightening beings, I too have a phrase of teaching spoken by a perfectly enlightened Buddha that purifies the practice of enlightening beings, which I will tell you

[07:47]

If you throw yourself in the great blazing pit of fire and endure the agony, the enlightening beings think, for the sake of even a single phrase of teaching spoken by a completely enlightened Buddha, I could even bear to hurl myself from the heavens into a whole galaxy of fire to say nothing of an ordinary pit of fire. Indeed, we should seek the Buddha teaching, even through all the afflictions and pains of hells, to say nothing of the pains of life in the human world. They seek the teachings with such heroic vigor as this, and they contemplate the teachings truthfully as they hear them. Furthermore, having heard these teachings with profound meditation in their own minds, alone in solitary places, they think, it is by realization and practice of the teaching through appropriate methods that these doctrines of Buddha are to be followed.

[08:57]

They cannot be clarified just by talk. Enlightening beings in this stage of refulgence leave desires and evil and unwholesome things for the sake of realization of the teaching and its practical application. With thought and reflection becoming aloof, joyful, and blissful, they attain the first stage of meditation and abide there. By cessation of thought and reflection, inner purity and mastery of single-mindedness, free from thought and cogitation, concentrated, joyful and blissful, they attain and abide in the second stage of meditation. By freedom from desire for joy, they abide in equanimity. With mindfulness and precise knowledge, they experience physical bliss. As the sages say, those who are dispassionate, mindful, blissful, and detached from joy attain to and abide in the third stage of meditation.

[10:11]

By the abandonment of pleasure and pain and by the disappearance of former joy and dejection, free from both pleasure and pain, equanimous with pure mindfulness, they attain to and abide in the fourth stage of meditation. By transcendence of all perceptions of form, by disappearance of all perceptions of objects, by not placing the attention on various perceptions, they attain to and abide in the realm of the infinity of space, aware of infinite space. Totally transcending the realm of infinity of space, they attain to and abide in the realm of infinity of consciousness, aware of boundless consciousness. By totally transcending the realm of infinity of consciousness, they attain to and abide in the realm of nothingness, aware of the absence of anything at all.

[11:18]

Totally transcending the realm of nothingness, they attain to and abide in the realm of neither perception nor non-perception. This is done on a basis not of enjoyment, but only for the purpose of accomplishment of practical application of the teaching. With minds imbued with kindness, broad-minded, magnanimous, nondualistic, immeasurable, free from hostility and enmity, unobstructed, unafflicted, extending everywhere, they travel to the farthest reaches of the cosmos, reaching all worlds throughout space. In the same way, with minds imbued with compassion, joy and equanimity, broad-minded, magnanimous, non-dualistic, without hostility or enmity, without obstruction or affliction, reaching everywhere, they roam throughout the cosmos to all worlds in space.

[12:26]

They experience many kinds of miraculous actions, even shaking the earth. Being one, they become multiple, and having become multiple, they become one. They are able to appear and disappear. They go through walls and even through mountains. just as through space. They travel sitting through the sky like birds. They emerge from and sink into the earth unhindered as though in water and walk on water as on earth. They produce smoke and flames like a great bonfire and emit water from their bodies like great clouds. By which torrents this world system set ablaze is annihilated. Even the sun and moon here, powerful and mighty, they take in hand and extend their power even up to the heaven of Brahma. By the divine ear, purified beyond humans, they hear both celestial and human voices, whether soft or loud, far or near, hearing even the sounds of insects.

[13:41]

They know the minds of other beings, other persons, as they really are. They know if they are covetous or desireless, if they are hateful or not, if they are deluded or not, if they are afflicted or not, if they are small-minded or broad-minded, if they are magnanimous, if they are beyond measure, if they are confused or not, if they are concentrated or not, if they are liberated or not, if they are defiled or not, if their minds are crude or not. All this they know as it really is. In this way, they know the minds of other people as they really are. They remember many former abodes. They remember one lifetime, two, three, four, five, ten, 100, 200, 300, 400, 500. They remember hundreds of lifetimes, many hundreds of lifetimes, many thousands of lifetimes, many hundreds of thousands of lifetimes, many hundreds of thousands of billions of trillions of lifetimes.

[15:03]

They remember the age of becoming, the age of disintegration, the age of becoming and disintegration, and remember many ages of becoming and disintegration, hundreds of ages, thousands of ages, hundreds of thousands of ages, hundreds of millions of ages. hundreds of billions of ages, up to hundreds of billions of trillions of ages, they know, I was in such and such a place named such and such, of such and such a family, of such and such a caste, with such and such a diet, with such and such a lifespan, abiding so long, experiencing such and such pleasures and pains, I died there and was born here, died here and was born there. They know many kinds of former abodes, including their characteristics, appearances, and speech there.

[16:09]

With the divine eye purified beyond that of humans, they see beings dying, being born of good character, of bad character, in good states, in bad states, inferior, superior, following the force of their deeds. They know beings as they truly are. These beings are badly behaved in thought, word, and deed. They slander the sages. They entertain false views owing to the pursuit of actions based on false views. By that cause, that condition, after the disintegration of the body and death, they fall into states of woe and are born in hells. These other beings are virtuous in thought, word, and deed. They do not slander the sages. They see rightly. Because of their deeds and undertaking of duty based on right views, after they die, they are born in blissful states in heavens."

[17:19]

thus by the divine eye purified beyond that of humans they see beings their characteristics appearances and speech dying being born of good and bad appearance and character in good or bad states, inferior and superior, according to their deeds. They know them as they truly are. They enter and arise from these meditations, liberations, concentrations, and attainments without being born by their force. If they see somewhere where the elements of enlightenment may be fulfilled, they are purposely born there by willpower because such is the mental consistency of enlightening beings having accomplished skill in means. The enlightening beings in this stage of refulgence see many Buddhas by great vision and the power of will. They see many hundreds of Buddhas, many hundreds of thousands, millions, billions, trillions of Buddhas by great vision and willpower.

[18:30]

Having seen those Buddhas, those completely enlightened ones, they honor and make offerings to them with great earnestness, providing them with food, clothing, medicines, and seats and beds. They also provide comforts for enlightening beings and honor the Sangha. They dedicate these roots of goodness to consummate enlightenment. They also attend those Buddhas, respectfully listen to their teachings, take up and maintain the teachings, cause them to be repeated, and apply and practice them according to their ability. They observe the absence of process and non-extinction and conditionality of all things. All their bonds of desire become weaker. All their bonds to form, all their bonds to existence, all their bonds of ignorance become weaker, and their bonds caused by views have already been removed.

[19:35]

Wrong desires are gone from the enlightening beings in the stage of refulgence because of countless eons of non-accumulation, and so are wrong hatred and misguided delusions because they do not produce or accumulate them. their roots of goodness become clarified, purified, and useful. Just as gold in the hands of a skillful smith remains the same weight, in the same way the wrong desire, hatred, and delusion are gone from the enlightening beings in the stage of refulgence, not being accumulated for countless ages, while their roots of goodness become clarified and purified and useful. Furthermore, their patience and gentleness are purified, as well as their friendliness, freedom from anger, imperturbability, calmness, freedom from pride and self-abasement,

[20:42]

freedom from desire to be honored, freedom from desire for reward for what they do, honesty and non-entanglement, all these are purified. For them, among the four means of salvation, beneficial action is paramount, and among the ten transcendent ways, transcendent tolerance is paramount, while they practice the others according to their power. This is a summary of the third stage of enlightening beings, the stage of refulgence. The majority of the enlightening beings in this stage are indras, chiefs of the celestial beings of the 33 heavens, capable, powerful, providing means of detaching beings from lust and desire, skilled in extricating beings from the mud of desire. Whatever the enlightening beings do, whether by charity, kind speech, beneficial action, or cooperation,

[21:50]

Their thoughts are always fixed on Buddha, Dharma, the Sangha, enlightening beings, the practices of enlightening beings, the transcendent ways, the stages, the expertises, and unique qualities of Buddhas, including complete omniscience. To what purpose? To become the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. Those who seek to be thus undertake the appropriate effort by which they instantly attain a hundred thousand concentrations, see a hundred thousand Buddhas, and recognize their power, shake a hundred thousand worlds, go to a hundred thousand lands, illumine a hundred thousand worlds, mature a hundred thousand beings, live for a hundred thousand eons,

[22:53]

penetrate a hundred thousand eons past and future, contemplate a hundred thousand teachings, and manifest a hundred thousand bodies, each body accompanied by a hundred thousand enlightening beings. Then enlightening beings with the power of vows performed by the excellence of their vows, countless transformations of their bodies, auras, mystic powers, vision, spheres of operation, voices, conduct, adornments, power, resolutions, and performances. Then Diamond Matrix spoke these verses explaining the meaning of this stage. With pure minds, full of virtue, keen of mind, dispassionate and unregressing, steadfast, ardent, firm, energetic, magnanimous, they enter the third stage.

[23:57]

In the third stage, refulgence, they contemplate the principle of suffering, impermanence, impurity, dissolution, evanescence, momentariness, inefficiency, and absence of coming and going of all that is conditioned. They see the conditioned as sickness, accompanied by grief and lament, affliction, bound by attraction and aversion, an abode of suffering and unhappiness like a blazing fire, all this endlessly arising together. Disillusioned with all states of being, unattached, single-mindedly seeking enlightened knowledge, they see the knowledge of Buddhas as inconceivable, unthinkable, incomparable, free from affliction. Seeing Buddha knowledge free from all ills, they pity those who are helpless, forever destitute, burned by the fires of passion and folly, minds bound by a hundred miseries in hellish existences.

[25:09]

They undertake steadfast effort to save those veiled in afflictions, those who are without insight, who have little will, who are deprived of the jewel of the way of enlightenment, following the flow of the mundane whirl, afraid of liberation. Seeking knowledge unattached, acting for the sake of the world, they consider how the liberation of the world may be caused. It is nowhere but in the unobstructed knowledge of the enlightened, and the endless knowledge of Buddhas is born of wisdom. Reflecting that wisdom comes from learning, enlightening beings strive diligently as learners, day and night, in the cause of learning, doing nothing else. They seek the truth as the ultimate goal. Collections of jewels and pearls, beloved relatives, sovereignty, endless kinds of cities and fine abodes, spouses and children, agreeable companions, all they relinquish without attachment for the sake of truth.

[26:22]

Head, hands, feet, eyes, flesh, tongue, teeth, ears, heart, blood, bones, marrow, they gladly give away, not considering it hard, only considering it hard to get to hear the truth. If someone should tell them she would give a jewel of the Buddha's teaching to anyone who would jump into a blazing fire, they would jump in without anxiety. For a single phrase of the teaching, they would leap from the heavens into a galaxy of fire. How hard is this supreme enlightenment of Buddha's to attain that is gained by such human suffering? They would endure the unremitting pains of hell for as long as it takes to attain the knowledge of the seers, to say nothing of the massive pain of the human world. They will accept pain for the sake of the supreme teaching.

[27:26]

And having heard the teaching, they think about it reasonably and accomplish the four meditations, immeasurable minds, formless trances, and five supreme mystic knowledges, but having mastered them, are not born under their sway. Here the bearers of virtue pay honor to myriad Buddhas and with doubt-free minds listen to the teaching. In this stage they become free from error, purified, like gold freed from dross, undiminished. Here the virtuous ones undertake celestial lordship, powerful, free from lust, making manifold groups of people virtuous and dispassionate, intent on seeking the qualities of Buddhahood. Here, enlightening beings undertake vigorous effort. Having attained a full hundred thousand concentrations, they see Buddha's body's various eminent characteristics and infinitely more qualities by superlative will.

[28:40]

This has been an explanation of the third stage of enlightening beings who seek benefit for all people. Thus, having heard of this far-reaching practice, this lofty, eminent stage, the enlightening beings were delighted and showered the Buddha with flowers. When this teaching was spoken, the oceans and earth trembled. Beautiful, devoted goddesses reveled in the teaching in song, while the gods, overjoyed, showered heavenly jewels on the Buddha and said, A victor who speaks beneficially has arisen, having reached the ultimate wheel and virtue. We have now heard of the superlative way, the supreme conduct of enlightening beings, the stage of the wise, which is hard to get to hear of even in a hundred eons. Speak further, O sage, for the benefit of heaven and earth, of the excellent practice of enlightening beings.

[29:49]

This crowd of celestials wants to hear the definitive, exhaustive truth. Moon of Liberation said to Diamond Matrix, heroic speaker, tell the enlightening beings of the exalted stage of those who enter the fourth stage. Diamond Matrix said, whoever has thoroughly purified vision in the third stage enters the fourth stage. One attains this stage by 10 entries into the light of the teaching. by entry into the light through contemplation of the realms of beings, by entry into the light through contemplation of the realms of the world, by entry into the light through contemplation of the realms of phenomena and principles, by entry into the light through contemplation of the realm of space, By entry into the light through contemplation of the realm of consciousness By entry into the light through contemplation of the realm of desire By entry into the light through contemplation of the realm of form By entry into the light through contemplation of the realm of formlessness

[31:15]

by entry into the light through contemplation of the realm of high-minded devotion, and by entry into the light through contemplation of the realm of inclinations of the magnanimous mind. Here in this fourth stage called blazing, simultaneous with the attainment of this stage, the enlightening beings are born in the family of Buddhas so as to attain the qualities proper to it by means of ten things that develop and mature knowledge. by non-regressing will, by ultimate unbreakable faith in the three treasures, by contemplation of the origination and extinction of conditioned things, by contemplation of the non-origination of inherent nature, by contemplation of the formation and disintegration of worlds, by contemplation of coming into existence due to actions, by contemplation of the mundane world and nirvana, by contemplation of actions of beings and lands, by contemplation of past and future, and by contemplation of non-being and non-annihilation.

[32:38]

Having embodied these 10 things that mature knowledge, enlightening beings are born in the family of Buddhas by attainment of the principles that are proper to it. Furthermore, the enlightening beings in this blazing stage carry on examination of the inner body vigorously with precise awareness and mindfulness, getting rid of worldly desire and dejection. They carry on examination of the external body vigorously with precise awareness and mindfulness, getting rid of worldly desire and dejection. They do the same to internal sensation, external sensation, and internal and external sensation, to the internal mind, the external mind, and the internal and external mind. They carry on examination of internal phenomena, precisely aware and mindful, getting rid of worldly desire and dejection.

[33:49]

They carry on examination of external phenomena precisely aware and mindful, getting rid of worldly desire and dejection. They carry on examination of internal and external phenomena precisely aware and mindful, getting rid of worldly desire and dejection. The enlightening beings will and strive for the non-arising of bad and unwholesome states that have not yet arisen. They initiate vigorous effort, commanding the mind and directing it properly. They will and strive for the destruction of bad and unwholesome states that have arisen, initiating vigorous effort, commanding the mind and directing it properly. They will and strive for the arising of good states that have not yet arisen, initiating vigorous effort, commanding the mind and directing it properly.

[34:58]

They will and strive for the stabilization, prevention of loss, augmentation, increased production and cultivation, and complete fulfillment of good states that have already arisen, initiating vigorous effort, commanding the mind, and directing it properly. They develop the basis of mystical power of will, combined with concentration and exertion, based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the basis of mystical power of energy combined with concentration and exertion based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the basis of mystical power of attention, combined with concentration and exertion, based on detachment, based on dispassion, based on extinction, given to relinquishment.

[36:11]

They develop the basis of mystical power of contemplation combined with concentration and exertion, based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the faculty of faith based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the faculty of energy based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the faculty of recollection based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the faculty of concentration based on detachment, based on dispassion, based on extinction, given to relinquishment.

[37:17]

They develop the faculty of wisdom based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the power of faith based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the power of energy based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the power of recollection based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the power of concentration based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the power of wisdom based on detachment, based on dispassion, based on extinction, given to relinquishment.

[38:23]

They develop the branch of enlightenment of mindfulness based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the branch of enlightenment of investigation of things based on detachment, based on dispassion, based on extinction, given to relinquishment. They developed the branch of enlightenment of energy based on detachment, based on dispassion, based on extinction, given to relinquishment. They developed the branch of enlightenment of joy based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the branch of enlightenment of tranquility based on detachment, based on dispassion, based on extinction, given to relinquishment.

[39:27]

They develop the branch of enlightenment of concentration based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop the limb of enlightenment of equanimity based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop right thought based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop right seeing based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop right speech based on detachment, based on dispassion, based on extinction, given to relinquishment.

[40:28]

They develop right action based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop right livelihood based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop right effort based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop right mindfulness based on detachment, based on dispassion, based on extinction, given to relinquishment. They develop right concentration based on detachment, based on dispassion, based on extinction, given to relinquishment. Furthermore, all this is due to concern for all beings, due to the support of carrying out past vows, due to being led by great compassion, due to realization of great kindness,

[41:43]

due to being principally focused on omniscience, due to being engaged in the full accomplishment of the powers, expertise, unique qualities, marks, embellishments, and voice of all enlightened ones, due to being in quest of the final supreme truth, due to following what is learned of the liberation of the profound teaching of Buddhas and due to reflection on the great power of skill in liberative means. Moreover, the enlightening beings in the stage of blazing are freed from all points of attachment, to what is considered wealth, what is considered one's own possessions, what is guarded and kept, what is thought of, what is ruminated on, what is conceived of, appearing and disappearing, aroused by attachment to the ideas of a real body, self, being, life, growth,

[42:50]

person, personality, mental and physical clusters, elements, and sense mediums. Whatever acts should not be done are disapproved by perfect Buddhas and provoke affliction the enlightening beings get rid of. Whatever acts should be done are approved by perfect Buddhas and are appropriate for provisions for the path of enlightenment. These the enlightening beings take on. As the enlightening beings increasingly develop the elements of the path accomplished by skill in means and wisdom for the attainment of the path, their minds accordingly become gentle, mild, workable, and altruistic, unafflicted, seeking the final ultimate excellence, seeking higher knowledge, liberating all beings, obeying and respecting their teachers, practicing the teachings as they have learned.

[43:58]

They also become grateful and appreciative of what has been done for them, and they become extremely courageous, easy to live with, Honest, gentle, uncomplicated, undiluted, free from conceit, easy to talk to, skillful in grasping the speaker's meaning. Thus the enlightening beings attain patience, self-control, and tranquility. Thus patient, controlled, and calm, they contemplate the elements of the path to purify the higher stages with unremitting vigor, unafflicted vigor, unregressing vigor, immense vigor, endless vigor, blazing vigor, unequaled vigor, invincible vigor, vigor in developing all beings to maturity, vigor in discerning what is instructive and what is not, and their mentality becomes more and more purified, their prevailing will doesn't die out, and their element of zeal blazes.

[45:12]

Great roots of goodness are produced, and they accomplish destruction of worldly defilements. All their doubts and uncertainties are cut off, and they accomplish presence of mind free from doubt. They also attain joy and serenity. They come into the presence of the power of the enlightened and attain immeasurable wealth. To the enlightening beings in this stage of blazing, many Buddhas become visible by great vision and willpower. Many hundreds of Buddhas, many thousands of Buddhas, many hundreds of thousands of Buddhas, many millions of Buddhas, many hundreds of millions of Buddhas, Many billions of Buddhas, many trillions of Buddhas become visible to the enlightening beings by great vision and willpower.

[46:13]

Having seen those enlightened ones, they honor and make offerings to them with great zeal, providing useful items such as clothing, food and drink, bedding, seat cushions, and medicines. They also provide comforts for enlightening beings and pay honor to the Sangha. These roots of goodness they dedicate to unexcelled, complete, perfect enlightenment. Also, they attend those Buddhas and respectfully listen to their teachings, taking them up, remembering them, and putting them into practice to the best of their ability. In many cases, the enlightening beings go forth from home into the tutelage of those Buddhas. Their will, purpose, devotion, and equanimity are further purified In this stage of blazing, the enlightening beings abide in purity of will, purpose, devotion, and equanimity for many eons, many hundreds and thousands and millions and billions and trillions of eons.

[47:30]

And their roots of goodness become radiant with extreme clarity. just as gold fashioned by a skilled goldsmith into ornaments cannot be outshone by gold that has not been worked, in the same way the roots of goodness of enlightening beings in the stage of blazing cannot be outshone by the roots of goodness in the lower stages. And just as the light produced from a jewel, light emanating from a sphere of completely pure radiance, cannot be outshone by other pure lights produced from jewels, and the light cannot be destroyed by any wind, water, or rain, in the same way the enlightening beings in this stage of blazing cannot be outshone by enlightening beings in the lower stages, and their knowledge cannot be destroyed by the actions of any demons or afflictions.

[48:34]

Of the four means of salvation, cooperation is predominant in these enlightening beings, and among the ten transcendent ways, energy is predominant. Nonetheless, they do practice the others as best they can. This is a summary of the fourth stage of enlightening beings, the stage called blazing. Most of the enlightening beings in this stage are celestial sovereigns of the heaven of timely portion, powerful, able to remove beings' view of a really existent body and establish them in right insight. Whatever actions the enlightening beings in this stage undertake, whether by giving, by kind speech, by beneficial action, or by cooperation, it is never apart from the thoughts of Buddha, the Dharma, the Sangha, enlightening beings, the practices of enlightening beings, the ways of transcendence, the powers, expertise, and unique qualities of Buddhas, up to omniscience consummate in all respects.

[49:50]

Why? To become the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. Those who seek to be thus undertake the appropriate effort by which they instantly attain a billion concentrations, see a billion Buddhas, and recognize their power, shake a billion worlds, go to a billion lands, illumine a billion worlds, mature a billion beings, abide for a billion eons, penetrate a billion eons past and future, contemplate a billion teachings, and manifest a billion bodies, each surrounded by a billion enlightening beings. Then enlightening beings with the power of vows, by the excellence of their vows, perform countless transformations of the body, aura, mystic powers, spheres of operation, voice, conduct, adornment, power, resolution, and performances.

[51:02]

Then Diamond Matrix spoke these verses describing the meaning of this stage. Those who have accomplished the third stage, refulgence, contemplating the deeds of beings, the world, and phenomena with purity of resolution and will, they enter the realm of space, the realm of mind, and the triple realm. As soon as those of great power attain the stage of blazing, they are born in the family of the teacher, never to regress, inseparable from the Buddha, the Dharma, and the Sangha, viewing the inertness of the continuum of birth and death. Reflecting on the coming into existence of action that causes the world to develop on cyclic existence, nirvana, lands and beings, as well as phenomena, past and future, non-extinction and non-origination, they grow in the family of the teacher, acting in accord.

[52:13]

Having realized these principles, kind and compassionate, they contemplate the phenomena of their bodies and minds. They contemplate the inner, outer, and both, reflecting on the four points of mindfulness free from attachment. From the destruction of evil, having developed good qualities, they actualized the four right efforts. They developed the four bases of mystic powers, the powers and faculties, the light of the jewels of the limbs of enlightenment, and thus the supreme path. They develop these for the benefit of beings, focusing their minds on this, their vow supporting them with compassion foremost, seeking omniscient knowledge, the field of Buddhas, thinking of supreme power and the highest path. Steadfast in seeking also the unshakable state of wisdom and the supreme Buddha voice of the teacher, the jewel of the profound path and the abode of liberation, they develop great means.

[53:28]

free from the view of a real body and from all erroneous views, free from ego and possession, from living and gaining. In this fourth stage, the defilement of attachment to the clusters, sense media and elements is removed. Whatever actions are condemned by Buddhas as being conducive to affliction and not beneficial, these enlightening beings abandon and with purified intent undertake good deeds for the benefit of the world. They become gentle in mind, careful, mild, genial, honest, kind, easy to live with. Unafflicted, they seek the highest path in quest of supreme knowledge, acting for the benefit of the world. Respectfully approaching the worthy, wishing to learn, they are grateful, easy to teach, not hypocritical.

[54:34]

Free from pride and guile, equanimous and courageous, they arouse non-regressing vigor and cultivation. Those established in the splendor of this stage have their minds set on pure truth. Their zeal blazes. They increase good qualities. All defilement, impurity, heedlessness, and doubt vanish. The enlightening beings here, the best of people, pay respect to billions of Buddhas, hear their teaching, and detach from the world to enter it, impossible to spoil, like ornaments of gold. The virtuous state of mind, knowledge, expedient practice, and the path of purification of the sages in this stage cannot be turned back even by billions of demons, just as the radiance of jewels cannot be leached away by rainwater.

[55:37]

Those in this stage, worthy of human and celestial respect, become lords of the heaven of timely portion, carrying out celestial justice. They withdraw beings from the tangle of views and accumulate good for the sake of enlightened knowledge. Full of vigor, they see a billion Buddhas, due to concentration single-minded, After that, for many eons, they carry out beneficial actions, supreme undertakings characterized by knowledge. Children of Buddha, I have explained this fourth stage of enlightening beings called blazing, which is pure and involves the immaculate conduct of those with virtue and knowledge. Having thus heard the practice of this excellent stage of the wise, the enlightening beings were pleased, delighted by the teaching.

[56:42]

Uplifted, they showered a rain of flowers in the sky, saying, Well have you spoken, great enlightening one. The monarch of gods with a group of celestials stood in the sky to honor the Buddha. Their minds elevated, delighted, happy. They made clouds of various glows for the Buddha with pleasing lights. Goddesses in concert sang and played music to offer to the teacher. Manifesting such power of enlightening beings, they spoke these words. At long last is the will of the sage fulfilled. At long last has the victor attained the emancipation of enlightenment. At long last is Shakyamuni seen in the celestial city, having accomplished human and divine will. At long last are the waters of the ocean stirred.

[57:46]

At long last is the pure light of the victor released. At long last do suffering beings become happy. At long last is the teaching of the compassionate one heard. At long last is the great sage met who has attained the consummation of all virtues, having destroyed the darkness of conceit and heedlessness, the great mendicant, worthy, respected, Those who have honored her are gone to heaven, enjoying many kinds of happiness. Those who have honored her put an end to all suffering and gained supreme knowledge. The victor is pure as space, undefiled by the world, like a lotus in water, like the polar mountain rising from the sea. So honor the Buddha glad in mind. Then the Wise One, Moon of Liberation, said to Diamond Matrix, Please tell us the characteristics of the fifth stage.

[58:57]

Diamond Matrix said, Whoever has fulfilled the path of the fourth stage enters the fifth stage. One enters the fifth stage by tenfold impartiality with purity as the focus of the mind. by impartiality of focus on the purity of the teachings of past Buddhas, by impartiality of focus on the purity of the teachings of future Buddhas, by impartiality of focus on the purity of the teachings of present Buddhas, by impartiality of focus on purity of conduct, by impartiality of focus on purity of mind, by impartiality of focus on purity of removal of views and doubt and uncertainty and perplexity, by impartiality of focus on purity of knowledge of right and wrong paths, by impartiality of focus on purity of knowledge of application and relinquishment,

[60:06]

by impartiality of focus on purity of the final ultimate discernment and realization of all the elements of enlightenment, and by impartiality of focus on purity of perfecting all beings. Furthermore, the enlightening beings who have reached the fifth stage, from having cultivated these elements of enlightenment and branches of the path, and from having thoroughly purified their intent, practicing what is needed for the quest for a higher path in the future, being supported by the power of vows, compassionately and kindly not abandoning beings, accumulating provisions of virtue and knowledge, never ceasing, putting skill and means into operation, seeing the light of the later stages, seeking the power of the Buddha, being supported by the power of intellect and action and awareness and recollection,

[61:11]

attain unwavering attention. And doing so, they accurately know as it really is what the truth of suffering recognized by sages is, what the truth of the cause of suffering is, what the extinction of suffering is, and what the truth of its attainment is. They become well-versed in conventional truth, in ultimate truth, in the truth of characteristics, the truth of distinctions, the truth of structure, the truth of substance, the truth of becoming, the truth of knowledge of extinction and non-origination, the truth of entry into knowledge of the path, and by having accomplished the continuity of accession to the stages of enlightening beings, they become well versed in the truth of the accumulation of the knowledge of the enlightened. They know the conventional truth from satisfying other beings according to their inclinations.

[62:19]

They know the ultimate truth by comprehending all in one principle. They know the truth of characteristics from awareness of individual and common characteristics. They know the truth of differentiation from learning the definitions of differentiations in the teaching. They know the truth of structure from learning the definitions of the clusters, elements, and sense media. They know the truth of substance from realizing the pressure of the body and mind. They know the truth of becoming from the continuity of realms of existence. They know the truth of knowledge of extinction and non-origination from the ultimate extinction of all burning torments. They know the truth of entry into the knowledge of the path from the accomplishment of non-duality. By accomplishment of continuity of accession to the stages of enlightening beings from perfect awareness of all their features, ultimately they know the truth of accumulation of the knowledge of the enlightened.

[63:34]

This is, however, on the basis of the power of knowledge in the process of application, not by ultimate exhaustive knowledge. By means of the awareness effected by this knowledge of truths, they know in truth that all that is conditional is void, unreal, delusive, deceptive, fooling the ignorant. They become all the more compassionate toward beings, and the light of great goodwill shines forth. Supported by the power of knowledge, with concern for all beings seeking enlightened knowledge, they examine all conditioned activities, past and future. They know for a fact how the massive suffering of beings sprung from ignorance and craving for existence from the past, born along in the stream of cyclic existence, never having gotten free from the dwelling of the physical and mental clusters, increases, and that it has no self, no being, no life, no soul, no personality, no self or personal possessions,

[64:51]

They also know in truth whether or not there is an end, limit, or escape from their deluded wishing for the nonexistent future It occurs to the enlightening beings how strange and pitiful these ignorant, deluded creatures, whose countless bodies have perished, will perish, and are perishing. Yet even while they are passing away, they do not give rise to disaffection with the body. they increase the fetters of suffering flowing along in the stream of the mundane world, not turning back from great danger and trouble, not letting go of the dwelling of the body-mind clusters, They do not reject the vipers of the elements. They are unaware of the prison of greed for happiness. They do not pull out the arrows of pride and views.

[65:52]

They do not extinguish the flames of desire, hatred and delusion. They do not disperse the darkness of ignorance. They do not evaporate the flood of craving. They do not seek an enlightened guide. Going along with maniacs, they swim around in the sea of the mundane world in the confusion of grasping of various bad thoughts. Being without refuge, they fall into intense distress and individually experience many pains such as birth, old age, sickness, death, grief, lament, dejection, mental disturbance. For the sake of these beings who are suffering distress without a leader, without a savior, without a refuge, without a reliance, without an island of safety, without direction,

[66:53]

in the dark, wrapped up in the shell of ignorance, overcome by darkness, we alone will gather such stores of virtue and knowledge as will enable these beings to be ultimately purified, and finally that they may arrive at the state of unimpeded knowledge of those with the ten powers. Whatever goodness the enlightening beings undertake with this mind which has realized well-considered knowledge, they undertake it all for the salvation of all beings, for the benefit of all beings, for the happiness of all beings, out of compassion for all beings, so that all beings will be free from trouble, for the liberation of all beings, to take care of all beings, for the purification of all beings, to lead all beings to freedom, for the ultimate nirvana of all beings. The enlightening beings in this fifth stage, the stage difficult to conquer, become all the more mindful by not forgetting the nature of things.

[68:06]

They become wise by certain knowledge. They become wayfarers by realizing the hidden meanings intended by the scriptures. They become conscientious because of protecting self and others. They become steadfast by maintaining disciplined behavior. They become awake because of careful consideration of what is true and what is not. They become followers of knowledge because of not being led by others. They become followers of wisdom because of skill and expression, distinguishing the meaningful and meaningless. They become skilled in maturing beings because of skill in effecting higher knowledge. They become accomplished in mystic knowledge because of skill in accomplishing meditation. They become skilled in expedience because of adaptation to the world.

[69:11]

They become tireless because of accumulation of virtues. They become ceaselessly energetic because of seeking knowledge. They become unflagging in determination because of having accumulated great kindness and compassion. They become devoted to tireless seeking because of being in quest of the ten powers, infallible expertise, and unique qualities of Buddhas. They become imbued with well-accomplished attention because of having accomplished Buddha land adornment. They become engaged in various good works because of having accumulated the distinctive marks and embellishments of Buddhahood. They become constantly engaged in right effort because of seeking the physical, verbal, and mental adornments of the enlightened.

[70:13]

They become the most respectful in conduct because of listening to all enlightening beings and expounders of truth. They become unhindered in mind because of continually traveling through the world by the great skill and means of enlightening beings. They become undistracted at all times because of application of effort to the full development of all beings. Thus engaged, the enlightening beings develop people by means of charity, kind speech, beneficial action, and cooperation. They develop people by showing forms, by revelation of enlightening action, by making clear the greatness of the enlightened, by showing the ills of the mundane world, by lauding the knowledge of Buddhas and by production of great spiritual manifestations and application to various practices and works.

[71:22]

The enlightening beings thus engaged in the development of sentient beings with minds continually following Buddha knowledge, engaged in unregressing goodness, intent on the search for supreme truth, Practice whatever in the world would benefit sentient beings, such as writing, teaching, mathematics, sciences of various realms or elements, medical sciences. prevention of consumption, epilepsy and possession, warding off poison, zombies and witchcraft, song and dance, drama, music, storytelling and entertainment, the construction of villages, cities, parks, canals, reservoirs, ponds abounding in lotuses, groves producing flowers, fruits, and medicines, the discovery of gold, jewels, and other precious substances, methods of pointing out the signs of the sun, moon, planets, stars, constellations, movements of the earth, omens, dreams, and the characteristics of coordination of general and specific actions and forms of limbs and parts of the body.

[72:49]

points of cultivation of discipline, meditation, mystic knowledge, the immeasurables and formless states, and whatever else is not harmful or injurious, that which is conducive to the benefit and well-being of all creatures that the enlightening beings undertake, guided by compassion, to establish them in the way of Buddhas." To the enlightening beings in this stage, difficult to conquer, there appear many Buddhas by great vision and willpower, many hundreds of Buddhas, many thousands, many hundreds of thousands, many millions, many billions, many trillions of Buddhas. Having seen those Buddhas, the enlightening beings honor and serve them with great resolution, providing the necessities of life, also providing comforts for enlightening beings and honoring the Sangha.

[73:55]

and dedicate these roots of goodness to unexcelled, complete, perfect enlightenment. The enlightening beings also attend those Buddhas and with greatest respect and reverence listen to, take up, and remember their teachings, and having heard them, apply them as much as possible. Many enlightening beings go forth from society into the tutelage of those Buddhas and, having gone forth, become holders of learning and preachers of the teaching. Moreover, they become preachers who have attained command of the practices they have learned because of not forgetting what they have learned from billions of Buddhas over billions of eons. The roots of goodness of many aeons of the enlightening beings in this stage are refined, purified thoroughly, and become more radiant over hundreds and thousands and millions and billions of aeons, just as gold adorned with jewels becomes brighter, purer, and more radiant.

[75:06]

because of accomplishment of the virtues of application of knowledge they also become impeccable in conduct just as the light of the sun moon planets and stars cannot be diverted by the winds and is not of a class with the winds. In the same way, the roots of goodness of the enlightening beings in the difficult-to-conquer stage, in accord with the thought of the skillful, wise, knowing mind, cannot be surpassed by any who learn or attain individual liberation and are not of the same class as the worldly." For enlightening beings in this stage, the transcendent way of meditation is paramount while they practice the rest as best they can. This is the stage of enlightening beings called difficult to conquer. Most of the enlightening beings in this stage become celestial sovereigns of the heaven of complete satisfaction, capable, powerful, able to detach beings from all false teachers and to establish them in the truth.

[76:21]

Whatever acts they undertake, whether by giving kind speech, beneficial action or cooperation, it is all never apart from thoughts of Buddha, the Dharma, the Sangha, enlightening beings, the conduct of enlightening beings, the ways of transcendence, the stages, the powers, expertise, and unique qualities of Buddhas, including omniscience complete in all respects. Why? Because they want to be the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. Those who seek to be thus undertake the appropriate effort by the energy of which they instantly attain a trillion concentrations, see a trillion Buddhas, and perceive their power, shake a trillion worlds, go to a trillion lands, illumine a trillion realms,

[77:24]

mature a trillion beings, abide for a trillion eons, penetrate a trillion eons past and future, contemplate a trillion doctrines, and manifest a trillion bodies, each appearing surrounded by a trillion enlightening beings. Beyond that, enlightening beings with the power of vows, by the excellence of their vows, perform countless transformations of body, aura, mystic powers, vision, sphere of operation, voice, conduct, adornments, power, resolution, and performances. Then Diamond Matrix spoke these verses describing this stage. Thus purified in the excellent practices of the fourth stage, they contemplate the equality of the Buddhas of past, present, and future in conduct, mental attainment,

[78:28]

purity of the path, and freedom from doubt, and enter the fifth stage. Their bow is recollection, their arrows the spiritual faculties undeflected, their horses the right efforts, the bases of mystic power their chariot, The five powers, their armor, which no bandits can break through. Heroic, never retreating, they enter the fifth stage. Clothed in conscience and modesty, wise with the fragrance of pure conduct, with the garland of the elements of enlightenment, the unguent of high meditation. With excellent methods adorned by wisdom and reflection, entering the garden of mental command, they come to this fifth stage. The four bases of mystic power, their feet, pure mindfulness, their necks, noblest kindness and compassion, their eyes, lofty wisdom, their teeth,

[79:36]

the roar of selflessness overcoming the thieving afflictions, the human lions, equanimous, wise, enter this fifth stage. Having attained this excellent fifth stage, they further cultivate the luster of the pure path. With a pure intent to attain Buddhahood, they think of compassion and kindness without distress. By gathering stores of virtue and higher knowledge, by many means they observe the range of the stages. Mindful of the power of the Buddha, imbued with intelligence and reason, they contemplate the four truths completely. They delve into the ultimate truth, the conventional truth, the truth of characteristics of distinctions and structure, the truth of substance of the tainted and annihilation, the truth of the path up to the truth of the unobstructed.

[80:43]

Yet, though their subtle discernment seeks the truth, they do not attain highest unobstructed liberation. Still, by great knowledge and application, they surpass all virtues of which worldlings are capable. Thus having developed veritable discernment of truth, they know the conditioned is unreal by nature and valueless. they gain the light of compassion and kindness of Buddhas yet more, seeking enlightened knowledge for the benefit of sentient beings. They observe the past and future of the conditioned, those shrouded in the darkness of delusion, caught up in suffering, and rescue worldlings bound to this mass of suffering, though they are without self or soul and equal to grass and trees." Because of two simultaneous afflictions are you reborn.

[81:45]

Past, present, and future, you find no end to suffering. They see these people are lost, not turning back from the mundane world, though it has no being of its own. Dwelling in the clusters with the serpents of the senses, infested with errant views, hearts burning with fire, shrouded in darkness, sunk in a flood of craving through lack of insight, without the guidance of Buddha, they are stranded in the sea of suffering. Knowing this, enlightening beings strive yet more diligently, undertaking the liberation of all sentient beings. They become mindful, discerning, intent, steadfast. They become conscientious, hence awake and full of wisdom. They do not cease their accumulation of virtue and higher knowledge.

[82:48]

Without weariness or laxity seeking power, They develop lands, features, and voices of Buddhas unceasing, all their deeds being for the wheel of the living. In order to mature people, they establish arts and skills—writing, printing, mathematics, medical sciences— exorcism, antidotes, curing, establishing excellent education, compassionate, kind, intelligent, Witty in the finest song and dance, they build delightful places, canals, parks with flowers and fruits, places to sit, doing many things for the pleasure of beings, even revealing many kinds of treasure troves. Mastering observation of the movements of celestial bodies and earth, as well as physiognomy, they accomplish formless meditations, mystic knowledges, and the immeasurables, desiring well-being and happiness for the world.

[84:03]

Arriving in the difficult to conquer stage, practitioners of higher wisdom serve billions of Buddhas and hear their teaching. Their goodness and heart become more radiant like gold sprinkled with jewels. As the jewel palaces of the constellations are not swept away by the wind, so are enlightening beings unaffected while working in the world for being's sake, like lotuses to which water does not cling. In this stage, those experienced lords of contentment destroy the actions of false teachers, the abodes of manifold views. All the good they do is in the cause of enlightened knowledge, wishing to become saviors of beings rich in the ten powers. Arousing superior energy, unflagging, they serve a trillion Buddhas.

[85:06]

Having attained concentration, they shake a trillion worlds, bearing the undertakings of the virtuous. Thus have enlightening beings, excellent guardians of the living, told of the fifth stage, called difficult to conquer, in myriad different ways. Having heard of the superior practice of this exalted stage of the wise, the host of enlightening beings, delighted, showered flowers and sprinkled the Buddha with sublime jewels radiating pure light, uttering praise. a hundred thousand celestial beings in the sky pleased scattered exquisite very colored celestial jewel dust on the buddha presenting incense garlands perfumes parasols decorative banners and pennants and ornamental crescents the commanding lord of the celestials along with all heavenly hosts hovering in the empyrean

[86:15]

well-pleased and serene, showered clouds of jewels in offering to the victor, urging the enlightening beings to speak. A thousand goddesses in the sky sang pleasantly and played music, singing as with one voice in praise of the Buddha, destroyer of the fire of afflictions. Empty nature quiescent, all things are signless, equal to space, beyond discriminating thought, totally pure, beyond motion or stillness, beyond philosophy, all equal in suchness. By their suchness, the essence of things is beyond thought. Those who understand all things thus are unmoved by existence or non-existence. With compassion for the world, striving for liberation, they are offspring of Buddha, born from the teaching.

[87:17]

They practice generosity without concern for appearances, with well-disciplined minds, fundamentally tranquil, extremely calm. They tolerate what is made in the world, knowing the imperishable truth. They are endowed with vigor and strength, detached from all things. Having fully entered into meditation, exhausted afflictions, they are purified. Knowing all things, they are centered in primordial emptiness. rich in knowledge and practical power, they are always devoted to the welfare of the world, for they are great beings, offspring of Buddha, having extinguished all evil. Having uttered a thousand such songs, those beautiful goddesses hovered in the sky, silently gazing at the Buddha, serene, enraptured with admiration for the teaching.

[88:20]

Moon of Liberation said, continuing to Diamond Matrix, what are the characteristics of attainment of the next stage after this fifth one?

[88:32]

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