The Enlightening Being Diamond Matrix said, Those who have thoroughly fulfilled the path of the fifth stage of Enlightening Beings enter into the sixth stage. They enter by way of ten equalities of things, by the equality of signlessness of all things, by the equality of non-origination of all things. by the equality of absence of characteristic marks of all things, by the equality of non-birth of all things, by the equality of detachment of all things, by the equality of primordial purity of all things, by the equality of non-conceptuality of all things, by the equality of all things in neither coming nor going, by the equality of all things in being like illusions, dreams, reflections, echoes, the moon's image in the water or apparitions,

[01:06]

and by the equality of non-duality of existence and non-existence of all things. Thus observing all things in terms of their intrinsic nature and according with it without opposition, they attain the sixth stage of enlightening beings, the stage of presence. but this is only by penetrating conformative tolerance. They have not yet attained the tolerance of the non-origination of things. Thus understanding all things in their intrinsic nature, enlightening beings, all the more guided by compassion, commanded by great compassion, in order to completely fulfill great compassion, observe the formation and disintegration of the world. While observing the formation and disintegration of the world, it occurs to them, the origins of worldly ways are all due to attachment to self.

[02:11]

In those who have no attachment to self, the development of worldly ways does not take place. it also occurs to them these beings intellectually infantile attached to their selves covered by the blinders of nescience seeking existence and non-existence thinking illogically gone on a wrong path acting perversely accumulate conditioned states of good bad and immobility the mental seed conceived and planted by those conditioned states imbued with taint and grasping, leads to future birth, old age and death, coming into being as a result of renewed existence. In the field of action, in the darkness of ignorance, with the moisture of craving and the flow of egotism, the net of views grown, the sprouts of name and form appear.

[03:18]

having appeared they grow and name and form having developed the five senses become operative from the intercourse of the operative senses comes contact from the intercourse of contacts comes sensation After sensation there is desire, thence craving and grasping grow. Once grasping is developed, becoming comes into existence. Once becoming has come into existence, the five clusters emerge. The five clusters having emerged, they progressively deteriorate in the five courses of existence. Having deteriorated, they disintegrate. From deterioration and disintegration there is anguish. Caused by anguish, all troubles of sadness, lament, pain, and dejection arise together, and yet there is no one who collects these.

[04:24]

Of their own nature, spontaneously they disintegrate. There is no one who disintegrates them." In this way, enlightening beings examine interdependent origination in order of progression. They think, not knowing the truth in the highest sense is called ignorance. The fruit of action fashioned by ignorance is conditioning. The initial mentation based on conditioning is consciousness. The four grasping clusters arising together with consciousness are name and form. The development of name and form is the six sense mediums. The conjunction of the sense faculties, objects, and consciousnesses is tainted contact. Born together with contact is sensation. Clinging to sensation is craving. Craving develops into grasping.

[05:26]

Tainted action issuing from grasping is becoming. The outcome of action is birth, the emergence of the clusters. The development of the clusters is old age. The disintegration of the aged clusters is death. The mental anguish of the dying, the disintegrating, who are deluded and detached, is grief. Crying out in grief is lament. In the five senses, it is pain. In the vision of the mind, it is dejection. The coming into being of much pain and dejection is torment. Thus this whole mass of suffering, this tree of suffering, grows without any agent or knower. They also think, from attachment to an agent, actions are cognized, where there is no doer, doing cannot, in the ultimate sense, be found either.

[06:29]

They also think, all that is in the world is only mind. These 12 elements of becoming, analyzed and explained by the Buddha, are also all based on one mind. Why? whenever the mind is aroused with desire for a thing that is consciousness and the thing is conditioning the delusion of conditionings is ignorance name and form are born together with the ignorant mind The development of name and form is the six sense mediums. Connected with the six sense mediums is contact. Born together with contact is sensation. Obsession with sensation is craving. The unrelenting seizing of what is picked up by craving is grasping. The conjunction of these elements of existence is becoming.

[07:31]

The emergence of becoming is birth. The full development of birth is old age. The end of old age is death. The ignorance there tends to produce two kinds of effects. As an object, it confuses beings and it provides a cause for the development of conditioning. Conditionings also tend to produce two kinds of effects. They manifest future development and provide a cause for the emergence of consciousness. Consciousness also tends to produce two kinds of effects. It makes the continuity of existence and also provides cause for the development of name and form. Name and form also tend to produce two kinds of effects. They make mutual support and also provide cause for the development of the six sense mediums.

[08:34]

The sixth sense mediums also tend to produce two kinds of effects. They show the differentiation of their own spheres and provide cause for the emergence of contact. Contact also tends to produce two kinds of effects. It contacts objects and provides cause for the emergence of sensation. Sensation also occasions two kinds of effects. It effects reception of the desired, of that which is not desired, and of that which is neither, and it also provides cause for the emergence of craving. Craving also occasions two kinds of effects. It creates intense desire for desirable things and provides cause for the emergence of grasping. Grasping also occasions two kinds of effects.

[09:35]

It creates bondage by afflictions and provides cause for the emergence of becoming. Becoming also occasions two effects. It creates a tendency toward other courses of existence and provides cause for the emergence of birth. Birth also occasions two effects. It produces the emergence of the clusters and provides cause for old age. Old age also occasions two effects. It produces changes in the faculties and provides the cause for meeting in death. Death also occasions two effects. It destroys the compounded and causes continuation through lack of perfect knowledge. Therein, conditionings grounded on ignorance means the continuation and support of conditionings by ignorance as a cooperating cause.

[10:36]

Consciousness grounded on conditioning means the continuation and support of consciousness by conditioning as a cooperating cause. Name and form grounded on consciousness means the continuation and support of name and form by consciousness as a cooperating cause. The six sense mediums grounded on name and form means the continuation and support of the six sense mediums by name and form as a cooperating cause. Contact grounded on the Sixth Sense mediums means the continuation and support of contact by the Sixth Sense mediums as a cooperating cause. Sensation grounded on contact means the continuation and support of sensation by contact as a cooperating cause. Craving grounded on sensation means the continuation and support of craving by sensation as a cooperating cause.

[11:45]

Grasping grounded on craving means the continuation and support of grasping by craving as a cooperating cause. Becoming grounded on grasping means the continuation and support of becoming by grasping as a cooperating cause. Birth grounded on becoming means the continuation and support of birth by becoming as a cooperating cause. Old age and death grounded on birth means the continuation and support of old age and death by birth as a cooperating cause. The extinction of conditionings due to the extinction of ignorance means the stilling and non-establishment of conditionings due to the non-existence of ignorance as a cooperating cause. The extinction of consciousness due to the extinction of conditionings means that without conditionings as a cooperating cause, consciousness is stilled, unsupported.

[12:57]

The extinction of name and form to the extinction of consciousness means that without consciousness as a cooperating cause, name and form are stilled unsupported. The extinction of the six sense mediums due to the extinction of name and form means that without name and form as a cooperating cause, the six sense mediums are stilled unsupported. the extinction of contact due to the extinction of the six sense mediums means that without the six sense mediums as a cooperating cause contact is stilled unsupported The extinction of sensation due to the extinction of contact means that without contact as a cooperating cause, sensation is stilled unsupported.

[13:59]

The extinction of craving due to the extinction of sensation means that without sensation as a cooperating cause, craving is stilled unsupported. The extinction of grasping due to the extinction of craving means that without craving as a cooperating cause, grasping is stilled, unsupported. The extinction of becoming due to the extinction of grasping means that without grasping as a cooperating cause, becoming is stilled, unsupported. The extinction of birth due to the extinction of becoming means that without the cooperating cause of becoming, birth is stilled, unsupported. The extinction of old age and death due to the extinction of birth means that without the cooperating cause of birth, old age and death are stilled, unsupported.

[15:08]

Ignorance, craving, and grasping are the continuation of the course of affliction. Conditioning and becoming are the continuation of the course of action. The rest are the continuation of the course of suffering. The proceeding and the succeeding annihilated by analysis, these courses are cut off. Thus these three courses, affliction, action, and suffering, have no self and have nothing to do with anything pertaining to self. Becoming and decaying, it is all in essence like a hollow reed. Also, what are called conditionings grounded on ignorance are connected to the past. Consciousness up to sensation are connected to the present. craving up to becoming are connected to the future henceforth there is continuation of this the extinction of conditionings due to the extinction of ignorance is the cutting off of their connection the same is true of the rest

[16:21]

Furthermore, the state of triplex suffering is due to these 12 elements of becoming. Therein, ignorance, conditioning, up to the sixth sense mediums are the suffering that is due to conditionality. Contact and sensation are the suffering that is due to pain. The rest of the elements of becoming are the suffering that is due to disintegration. The extinction of conditionings due to the extinction of ignorance is the cutting off of the triplex suffering. The same is so of the rest. conditionings grounded on ignorance means the nature of conditioning being produced by causal relations the same is so of the rest the extinction of conditioning due to the extinction of ignorance means the non-existence of conditioning this is so of the rest too conditionings grounded on ignorance means attachment to origination the extinction of conditioning due to the extinction of ignorance means attachment to annihilation

[17:37]

This is so of the rest, too. Conditionings grounded on ignorance is viewing it according to existence, and this is so of the rest, too. The extinction of conditionings due to the extinction of ignorance is viewing it according to annihilation, and this is so of the rest, too. Enlightening beings contemplate interdependent origination in these ten patterns, forward and backward, that is, in terms of the interconnection of the elements of becoming, in terms of being all together in one mind, in terms of differentiation of one's own action, in terms of inseparability, in terms of the procession of the three courses of affliction, action, and suffering, in terms of the connection of past, present, and future, in terms of accumulation of the three kinds of suffering, in terms of production by causes, in terms of attachment to origination and annihilation,

[18:51]

and in terms of contemplation of becoming and annihilation. Enlightening beings thus contemplate interdependent origination in ten patterns because of contemplating it in terms of being without self, without being, without soul, without person, inherently empty, without doer or subject, the door of emptiness and liberation becomes manifest to them. Because of the nullity of own being of these elements of becoming, being in the presence of ultimate liberation, no sign of anything occurs to them. In those who have thus entered into emptiness and signlessness, no desire whatsoever arises except led by great compassion for the full development of sentient beings. Thus the door of liberation of wishlessness becomes manifest to them.

[19:54]

Causing these three doors of liberation to become manifest, they leave behind the ideas of self and other, of agent and perceiver, of being and non-being. All the more, filled with compassion, they work to perfectly attain the elements of enlightenment which they have not yet attained. The enlightening beings think that which is fabricated goes on because of linkage. Without linkage, it does not proceed. The fabricated goes on because of assemblage. Without assemblage, it does not go on. Having recognized the many ills and and bad effects of the fabricated states of conditioning, we should cut off this linkage, this assemblage. But we should not go to the ultimate cessation of the created for the sake of the full development of sentient beings. this abode of transcendent wisdom encountered by enlightening beings examining the many ills of fabricated conditioned states by nature without inherent existence unborn and not annihilated

[21:13]

is called the presence of unattached knowledge. It is realized by undertaking great compassion and not abandoning duty to living beings by merging with its light. Endowed with such knowledge, illumined by transcendent wisdom, they bring together the cooperating causes conducive to the elements of enlightenment, but they do not abide in the created state. They also observe the essential nullity of conditioned states, but they do not settle down in that because they have not yet completely fulfilled the elements of enlightenment. The enlightening beings in this stage the stage of presence, realize the concentration of enlightening beings called entry into emptiness. They attain absorption in emptiness of inherent nature, emptiness of ultimate reality, supreme emptiness, great emptiness, emptiness of union,

[22:23]

emptiness of production, non-conceptual emptiness according to reality, emptiness of concern, emptiness of disconnection and non-disconnection. With these ten doors of concentration on emptiness in the forefront, a hundred thousand doors of concentration on emptiness become manifest to them. and so do a hundred thousand doors of concentration on signlessness and a hundred thousand doors of concentration on wishlessness. Furthermore, the enlightening beings in this stage of presence fully develop unbreakable intent, certain intent, good intent, profound intent, unretreating intent, unrelenting intent, pure intent, endless intent, intent to seek knowledge, intent to perfectly unite means and wisdom.

[23:30]

These ten intents of enlightening beings lead to the enlightenment of Buddhas. The enlightening beings become courageous and do not retreat before verbal opposition. They enter the stage of knowledge. They give up the stages of listeners and individual illuminates, being wholly directed toward Buddha knowledge. They also become immune to the doings of demons and afflictions and become firmly established in the light of enlightening beings. They also become fully imbued with the practices of the principles of emptiness, signlessness, and wishlessness, and they become one with the contemplations of means and wisdom, and they become filled with the elements of enlightenment. In the enlightening beings in this stage of presence, the abode of transcendent wisdom becomes paramount, and they attain the third acceptance of these principles, that of keen accord, by following them without opposition."

[24:42]

To the enlightening beings in this stage, many Buddhas become visible by great vision and willpower. Many hundreds of Buddhas, many thousands, hundreds of thousands, millions, billions, trillions of Buddhas. Having seen these Buddhas, with great zeal they pay honor and respect to them, providing them with offerings of food, clothing, bedding, medicines, and other furnishings, and also bring comforts for enlightening beings, and also honor the religious community. They dedicate all these roots of goodness to perfect enlightenment. They also attend those Buddhas and listen to their teachings in person with great respect and appreciation of their rarity, taking up the teachings and remembering them. Having heard the teachings, They practice them by means of true application, wisdom, knowledge, and illumination, and effectively preserve them in action.

[25:52]

They reach further into the store of teachings of the enlightened. The roots of goodness of the enlightening beings in this stage of presence become more and more radiant over many eons, over hundreds, thousands, millions, billions, trillions of eons. Just as gold covered with jewels becomes even more radiant, so do the roots of goodness of enlightening beings in this stage cultivated by expedient means and wisdom, become all the more radiant. They also become more and more tranquil and imperturbable. Just as moonlight refreshes and delights people and cannot be diverted by the four winds, in the same way, those roots of goodness of enlightening beings in the stage of presence quench the fires of afflictions of enlightening beings

[26:54]

and make them refreshed and happy. And those roots of goodness cannot be diverted by the four demons. Among the ten transcendent ways, transcendent wisdom is paramount in these enlightening beings, but they also practice the others as best they can. This is a brief summary of the sixth stage of enlightening beings called the stage of presence. Most of the enlightening beings in which are masters of emanation, expert and powerful in stopping people's conceit, skilled in drawing people away from the conditions of pride and arrogance. They cannot be distracted by the interrogations of all listeners. they are skilled in introducing beings into interdependent origination whatever actions they undertake whether by giving or by kind speech or by beneficial action or by cooperation

[28:03]

All of it is never apart from the thoughts of Buddha, the Dharma, the Sangha, enlightening beings, the practice of enlightening beings, the transcendent ways, the stages, the powers, expertise, and unique qualities of Buddhas, including omniscience complete in all respects. 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 exertion they instantly attain a hundred trillion concentrations, see a hundred trillion Buddhas and recognize their power, shake a hundred trillion worlds, go to a hundred trillion lands, illumine a hundred trillion worlds, mature a hundred trillion beings, remain for a hundred trillion eons, penetrate a hundred trillion eons, past and future, contemplate a hundred trillion doctrines,

[29:15]

manifest a hundred trillion bodies, each body manifesting a company of a hundred trillion enlightening beings. Beyond that, enlightening beings with the power of vows perform by the excellence of their vows countless transfigurations of body, aura, mystic powers, vision, spheres of operation, voice, conduct, adornment, power, resolution, and performance. Then the great enlightening being Diamond Matrix uttered these verses describing this stage. Having fulfilled the practice of the path of the fifth stage, realizing knowledge of the signlessness, formlessness, and birthlessness of things, knowledge of their non-origination, primordial purity, and inexpressibility, thus enlightening beings enter the sixth stage.

[30:21]

the objective eye tracing phenomena consistently without rejection or attachment without false ideas knowing them to be of the nature of illusion apart from being and non-being Enlightening beings enter the higher sixth stage. Stable in keen accord, full of knowledge and power, they observe becoming and decay in all worlds. The becoming of the world is in essence the becoming of the dark of delusion. When that delusion is destroyed, becoming is non-existent. they contemplate conditional creation ultimately empty without contradicting the causal relations of action or the function of names knowing in truth action has no agent they look upon the fabricated as like dense clouds without will.

[31:22]

Not knowing the truth in the highest sense is ignorance. Action and consciousness are the results thereof. Then born together based on consciousness are name and form. Thus all come into being. the whole mass of suffering. They realize the three realms are only mind, and the twelve elements of becoming are in one mind, born of desire and produced by the mind. Thus extinction and becoming, too, are distinctions of the mind. the function of ignorance is dual it creates delusion and indelusion also provides a cause for sensations and so on up to old age degeneration and death the production of all suffering from this has no end It cannot be cut off under conditions of ignorance, but having stopped this continuous production, all ceases completely.

[32:28]

Delusion, craving, and grasping are the courses of affliction. Action and becoming are conditionings. The rest are suffering. From delusion to the sense mediums is suffering due to conditionality. Contact and the development of sensation are suffering due to painfulness. The rest of the elements are suffering due to degeneration. If their development is stopped, that suffering has no self. The forerunners are ignorance and conditioning. Consciousness and sensation operate in the present. Craving, becoming, and suffering take place in the future. Those who observe unattached cut off their inception and progress. The condition of delusion creates bondage. The end of bondage is the extinction of conditions. The production of result by cause does not happen without cause.

[33:33]

Enlightened knowledge sees it as void of inherent existence. Following delusion is the cause and force of becoming. Opposing it, all becoming is cut off by the annulment of the cause. Those with unattached minds observe in ten ways the profound interrelation of one thing and another. Intention, the elements of becoming, and the locus of action are inseparable in the forefront of the three courses. Unoriginated and unperishing is the procession of conditions, the cause and destruction of the three forms of suffering, origin, and extinction. Thus do enlightening beings comprehend interdependent origination, like illusion, unreal, without knowing or doing, like a dream, like a reflection, void of intrinsic being, like the mirage of the ignorant and deluded.

[34:41]

Whoever meditates thus rests in the emptiness of the wise. They realize this signlessness of conditions. Knowing they're completely unreal, they have no wishes, but they go on living out of compassion for beings. Thus having accomplished this door of liberation, the great beings are even more compassionate in mind and seek the qualities of Buddhahood. Observing the fabricated is a matter of conjunction. They become more diligent, replete with many virtues. Having fulfilled myriad concentrations in emptiness as well as signless and wishless liberation, their wisdom and conformative acceptance increase, and their freedom and knowledge mature. They also serve many Buddhas resolutely, and practice the way in the Buddha's tutelage. Attaining the treasury of Buddha teachings, they propagate roots of goodness like gold encrusted with jewels.

[35:51]

As moonlight refreshes the minds of people in the world, undeflected by the four winds, the light of enlightening beings overcoming the path of demons quenches the burning of afflictions of those suffering from pain. having reached this stage they become celestial monarchs adept at emanation destroyers of conceit whatever they do on the path of knowledge is insuperable steadfast beyond the path of listeners Seeking the enlightening beings imbued with vigor, having attained a hundred trillion consummate concentrations, see in an instant the Buddhas in the ten directions blazing like the sun in the midsummer sky. Here I have told of the sixth stage of great beings, the stage of presence, which is profound. hard to see, hard for listeners and self-conquerors to know.

[36:56]

Now the crowd of celestials, exhilarated, showered clouds of various lights and uttered sweet words full of supreme, pure joy, praising the supremely acute mind, master of knowledge, imbued with a hundred virtues, excellent in conduct, blissful benefactor of the world, one of the lotuses of humanity. The great gods traversing the sky showered sublime, immeasurable light on the best of humans and clouds of fragrance of supreme beauty to destroy afflictions. The host of celestials spoke in sweet, pleasing, beautiful voices of how they had gained supreme benefit on hearing the explanation of this stage. The goddesses, delighted, playing sweet music, spoke in praise of this eminent practice by the power of Buddha.

[37:58]

Best in conduct among the wise, tamers of the tamed, benefactors of the world. Having transcended the world, they act in the world, showing the subtle. They manifest various bodies, all the bodies one with the essence of things, peaceful, uncontentious. They speak without the idea of having said even a syllable. They go to a hundred lands and pay respect to the guides, those who are most worthy of honor, having given up their concept of a land, being masters of knowledge. They fully develop beings yet have no concept of self or other. They accumulate highest goodness yet have no attachment to accumulation of good. Having seen the world burning with desire, hatred and delusion, they get rid of all concepts and out of compassion undertake higher efforts.

[39:05]

The gods and goddesses, having offered their splendid song, became silent, enraptured, all gazing at Buddha. This assembly is calm, they said to the enlightening being. Tell us the features of the seventh stage, abode of virtues. The enlightening being Diamond Matrix said, Any enlightening beings who have thoroughly fulfilled the course of the sixth stage come to the seventh stage. They gain access to the seventh stage by means of ten kinds of special undertaking in the path, which are accomplished by skill and means, transcendent wisdom, and knowledge. What are these ten? They develop a mind well trained in focus on emptiness, signlessness, and wishlessness, yet they collect great provisions of virtue and knowledge. They enter into the selflessness, absence of being,

[40:07]

absence of soul, absence of individuality, and absence of personality in all things, yet they do not give up the production of the four immeasurables, immeasurable kindness, compassion, joy, and equanimity. They perform transcendent practices to increase virtuous ways, yet they do not cling to anything. They become detached from everything in the world, yet they produce arrays of adornments for the world. They become ultimately calm and tranquil due to removal from the fires of afflictions, yet they undertake to accomplish the extinction of the flames of afflictions of lust, hatred, and delusion, of all beings. They realize the non-duality of essence of being and non-being, all things being like illusions, mirages, dreams, reflections, echoes, apparitions.

[41:13]

Yet they put into effect resolution in innumerable different deeds and works. They have cultivated the perception that all lands and paths are equal to space, yet they undertake the adornment of Buddha lands. They arrive at the nature of all Buddhas as being fundamentally and essentially the reality body, yet they undertake the production of the adornments of the marks of distinction and embellishments of the physical body of a Buddha. They grant that the voice of the Buddha is unutterable, free from sound, and by nature ultimately silent, yet they undertake the production of pure arrays of all different tones to communicate with all beings. In a single instant, they enter Buddha's awareness of past, present, and future, yet they enter into distinctions of various appearances, ages, and reckonings by discernment of beings' minds.

[42:22]

By these ten kinds of special undertaking on the path, accomplished by skill and means, wisdom and knowledge, enlightening beings enter the seventh stage, and they are said to be in this stage by virtue of the manifestation of the practice of these undertakings. Enlightening beings in this seventh stage penetrate infinite realms of beings, unlimited acts of guidance by which Buddhas develop beings, infinite networks of worlds, infinite purification of Buddha lands by the enlightened ones, the infinite variety of phenomena, the infinite realization of knowledge of Buddhas, the unlimited methods of calculating ages, the Buddha's immeasurable awareness of past, present, and future, the infinite differences in beings' interests, the infinite variety of manifestations of the material body of Buddhas,

[43:28]

the infinite variety of mental dispositions and faculties of beings, the infinite gladdening of the stream of beings by the utterances of the Buddhas, the infinite variety of mental actions of beings, the Buddha's infinite following of the progress of knowledge, the infinite variety of application to the way of emancipation of the vehicle of listeners, the infinite manifestations of teachings of the path of the Buddhas, the infinite consummation of the attainment of the vehicle of individual illuminates, the infinite teachings of ways of ingress into the profound knowledge of the Buddhas, the infinite application of enlightening beings to the conduct of enlightening beings, and the Buddha's infinite teachings of entry into the assembly of the great vehicle. It occurs to the enlightening beings that the spheres of the Buddhas, those who have realized thusness, the perfectly enlightened ones, are infinite and could not be counted even in hundreds of millions of billions of trillions of eons, and that they themselves should develop these spheres of Buddhas and fulfill them effortlessly, without vain thought,

[44:56]

without false discrimination. Thus, with perspicacious mystic knowledge, continuous application, replete with skill in means and wisdom, they become well established in these special undertakings on the path by unshakable application. While undertaking the accomplishment of the path, they do not leave it for a moment. Even while walking, standing, sitting, reclining, and even sleeping, they are devoted to the accomplishment of knowledge. They are free from all obstruction, they maintain proper conduct, and they keep in mind such thoughts by the inspiration of which they collectively fulfill the ten transcendent ways of enlightening beings. How so? in that way do the enlightening beings dedicate each thought led by great compassion to the fulfillment of buddhahood and enlightened knowledge the giving to beings of their own roots of goodness by those attending to living beings compassionately while seeking enlightened knowledge is their transcendent generosity the extinguishing of the burning of all afflictions

[46:18]

is their transcendent discipline. Tolerance toward all beings out of kindness and compassion is their transcendent forbearance. Strength in tireless undertaking of ultimately good practices is their transcendent vigor. Proceeding toward omniscient knowledge without distraction is transcendent meditation. Tolerance in face of the essential non-origination of all things is their transcendent wisdom. The accomplishment of unlimited knowledge is their transcendent skill and means. The realization of the penetration of knowledge of the ultimate undertaking is their transcendent vowing. Not suffering their path to be cut off by any opponent or gangs of demons is their transcendent power. The accomplishment of knowledge of all things as they are is their transcendent knowledge.

[47:23]

Thus are the ten transcendent ways of enlightening beings fulfilled in every instant in this stage, which is called Far Going. In the same way, the four means of salvation, the four powers, the 37 elements of enlightenment, the three doors of liberation, and some, all aspects of enlightenment, are fulfilled moment to moment. When Diamond Matrix had said this, the enlightening being Moon of Liberation said to her, Are all the elements of enlightenment fulfilled moment to moment only by enlightening beings in the seventh stage or in all ten stages? Diamond Matrix said, All the elements of enlightenment are fulfilled moment to moment by enlightening beings in all ten stages, but especially in this seventh stage.

[48:27]

Why? This stage of enlightening beings fulfills practice that involves appropriate efforts and accedes to the practice of knowledge and mystic knowledge now in the first stage of enlightening beings the elements of enlightenment are fulfilled in the enlightening beings moment to moment by focus on all vows, and the second by removal of mental defilements, and the third by increase in commitment and attainment of the illumination of the teaching, and the fourth by entry into the path, and the fifth by going along with worldly occupations, and the sixth by entry into the door of the teaching of profundity. And in this seventh stage, all elements of enlightenment are fulfilled moment to moment by the establishment of all qualities of Buddhahood.

[49:30]

What is the reason for this? All the elements of effort to evoke knowledge that are accomplished by enlightening beings in the first through seventh stages are accomplished without effort beginning in the eighth stage and on until the final end. It is as if there are two worlds, one defiled and impure, and one thoroughly pure. It is difficult to cross over the gap between these two worlds, except by the great power of higher knowledge. In the same way, it is hard to cross over the gap between alloyed and pure practice of enlightening beings, and it is impossible to do so except by the empowerment of great vows, skill and means, and higher mystic knowledge. Moon of Liberation said, Then is the practice of enlightening beings in this seventh stage to be considered alloyed with afflictions or pure?

[50:39]

Diamond Matrix said, From the first stage of enlightening, all enlightening beings' practices should be considered free from the blemishes of afflictions due to the dominance of dedication to enlightenment. but because of being even with the path that accords to their station up to the seventh stage it cannot be called practice which has completely transcended afflictions it is like a monarch riding around on an elephant recognizing people's afflictions of suffering and poverty without herself being affected thereby. Yet she has not thus far totally gone beyond the human condition. Then if she is born in the Brahma heaven, Having relinquished the human body and ascends to the Brahma Palace, with little effort, she goes around looking at the universe and shows the radiance of Brahma.

[51:43]

She then cannot be called human. in the same way from the first stage enlightening beings mounted on the vehicle of the transcendent ways course through all worlds recognizing the ills of afflictions but are not affected by them because of being on the right path but thus far cannot be said to have completely gone beyond the ills afflicting all beings Having given up the practices of the seventh stage, they enter the eighth, and then, mounted on the completely pure vehicle of enlightening beings, traveling around all worlds, they recognize the ills afflicting all worldly beings, but they are not affected by those ills, having totally transcended worldly actions. Yet the enlightening beings in this seventh stage have mostly transcended the mass of all afflictions beginning with greed.

[52:49]

Enlightening beings practicing this seventh stage far going cannot be said either to be defiled with affliction or to be free of affliction. Why? Because they do not act out any afflictions, they cannot be said to be afflicted. Because they are seeking Buddha knowledge and have not yet completely fulfilled their aspiration, they cannot be said to be without affliction. Enlightening beings in this seventh stage become endowed with physical, verbal and mental action that is pure in intent and they get beyond all bad courses of action that are disapproved of by the enlightened and continually act in accord with the virtuous paths of conduct recognized by the enlightened. Also, whatever worldly arts and crafts and businesses they do in the fifth stage all operate without effort in the seventh stage.

[53:53]

they become universally accepted as teachers, except of perfect Buddhas and enlightening beings from the eighth stage on who have no peer, whether in terms of will or practice. All their meditations, concentrations, attainments, mystic knowledges and liberations become present to them in terms of cultivation, but not as yet as mature accomplishments, just as in the eighth stage the power of cultivation of wisdom and means in every thought by enlightening beings in the seventh stage is fulfilled. They attain all the elements of enlightenment to an even greater degree than before. In this seventh stage, enlightening beings attain an enlightening concentration called perfect conscious ascertainment, one called careful consideration of meaning, one called preeminent intellect, one called store of differentiation of meanings, one called ascertainment of all meanings.

[55:06]

one called ascertainment of meanings of things as they are, one called firmly established root, one called door of knowledge and mystic power, one called purification and adornment of the phenomenal realm, one called praise of the enlightened, and a concentration called door of existence and nirvana concealing various meanings. In this way, beginning with these, fulfilling the ways of ingress into great mystic knowledge, they attain a hundred thousand sets of ten concentrations that purify the stages. By attainment of these concentrations, in which means and wisdom are purified, and by the power of great compassion, they go beyond the stages of listeners and individual illuminates and encounter the stage of contemplation with wisdom and knowledge.

[56:08]

The unlimited actions of enlightening beings in the seventh stage are are carried on without specific marks as are their unlimited speech and thought thoroughly purified is the manifestation of acceptance of the non origination of all things Moon of Liberation said, Are not the unlimited physical, verbal, and mental actions of enlightening beings in the first stage beyond the practice of listeners and individual illuminates? Diamond Matrix said, they are, but that is because of the magnitude of their intense focus on the Buddha way, not by their own conscious contemplation. But in this seventh stage of enlightening beings, they become insuperable because of realization through contemplation in their own sphere of awareness.

[57:11]

It is like a noble child born of a king and queen who has the marks of monarchy, and as soon as she is born is superior to the ministers. That is because of the lordship of the monarch, not due to thought by her own intellectual power. Then, when she grows up, she goes beyond the works of all the ministers because of her own intellectual power. In the same way, enlightening beings excel all listeners and individual illuminates as soon as they are inspired because of the greatness of their determination, not because of contemplation by their own intelligence. But enlightening beings in this seventh stage go beyond all listeners and individual illuminates by establishment in greatness and preeminence of their own experiential knowledge. Furthermore, enlightening beings in this seventh stage attain profound, unattached,

[58:18]

inconspicuous physical, verbal and mental action, yet they do not give up intense effort seeking greater excellence, by which questing effort they reach extinction, but do not make it their final realization. Moon of Liberation said, From what stage do enlightening beings arrive at extinction? Diamond Matrix said, They arrive at extinction from the sixth stage. In the seventh stage, they enter and emerge from extinction in each mental instant, but they may not be said to actually experience extinction. Because of that, they are said to have inconceivable physical, verbal, and mental action." it is a marvel how enlightening beings abide in ultimate reality without actually experiencing extinction just as a person with good knowledge of the characteristics of the waters of the ocean educated wise and intelligent

[59:27]

with consideration relevant to every point, when on board a ship in the ocean becomes familiar with the winds and the currents and is unscathed by the ocean waters, in the same way enlightening beings in the seventh stage having entered the ocean of omniscience of the great vehicle on board the vessel of the transcendent ways, abide in the sphere of ultimate reality, the limit of existence, yet do not experience extinction and are not affected by the ills of thoughts of complete ultimate extinction of the compounded. Having attained this power and support of knowledge by means of great awareness in which concentration, knowledge, and power are developed by the power of skill and means and wisdom, they also show the face of mundane existence while their minds are gone to nirvana.

[60:30]

They are also surrounded by a great company, yet they have attained to constant detachment of mind. They undertake birth in the world by willpower for the sake of development of beings, but they are not stained by the ills of the world. They also become tranquil, extremely calm and serene, yet by expedient means they burn, without, however, being burned by burning." They are born in the knowledge of Buddhas and leave the stages of listeners and individual illuminates. While they come to reach the storehouse of the realm of Buddha knowledge, yet they appear to have entered the realm of demons, though they have completely transcended the paths of the four demons yet they show the sphere of operation of the demons. They appear to practice the ways of non-Buddhists, yet their minds have not abandoned Buddhism.

[61:33]

They appear to follow all worldly occupations, yet they attain the way to transcendence of the world. They acquire adornments surpassing those of all creatures, human, celestial, or fabulous, but they do not take their attention off delight in the way of the enlightened. To the enlightening beings in this seventh stage of far-going, many Buddhas become visible by great vision and willpower, many hundreds of Buddhas, many thousands, many hundreds of thousands, many hundreds of thousands of millions, many hundreds of thousands of billions, many hundreds of thousands of trillions of Buddhas. Having seen those Buddhas, they honor and serve them with great zeal, providing them with food and drink, clothing, bedding, medicines and furnishings, and also providing comforts for enlightening beings

[62:39]

and paying respect to the Sangha. Those roots of goodness they dedicate to perfect enlightenment. They attend those Buddhas and listen to their teachings, take them up and remember them. Having heard the teachings, they put them into practice by means of the light of true attainment, wisdom and knowledge, and protect them by accomplishing them. and become preservers of the teachings of the Buddhas, unfazed by the intelligent questions of all listeners and individual illuminates. Their acceptance of the profound teaching for the salvation of beings becomes yet more purified. The roots of goodness of enlightening beings in this stage of far-going are forged over many eons, are purified and become workable. They become immaculately pure over hundreds of thousands of millions of billions of trillions of eons.

[63:44]

just as gold studded with all kinds of jewels becomes yet more radiant more luminous and all the more outclasses all other ornaments in the same way the roots of goodness of enlightening beings in this seventh stage of far going produced by skill and means wisdom and knowledge become all the more radiant luminous and immaculate and cannot be outshone by listeners and individual illuminates just as the light of the sun cannot be outshone by the lights of the stars and moon and dries up most of the swamps and ripens the crops in the same way those roots of goodness of enlightening beings in this stage of far-going cannot be outshone by listeners and individual illuminates and mostly dry up delusions and their swamps of afflictions and cause bodies defiled by afflictions to become wholesome.

[64:52]

For these enlightening beings, among the ten transcendent ways, transcendent skill and means becomes paramount while they practice the rest as best they can. This is a summary exposition of the seventh stage of enlightening beings called Far Going. Most of the enlightening beings in which become celestial sovereigns with command of others emanations, competent and powerful, inexhaustible in evoking clear understanding in beings and in answering the questions of listeners and individual illuminates, skilled at leading beings into certainty. Whatever acts they undertake, whether by giving or kind speech or beneficial action or cooperation, all of it is never apart from the thoughts of Buddha, Dharma, Sangha, enlightening beings, the practice of enlightening beings, the transcendent ways, the stages, the powers, expertise, and unique qualities of Buddhas, including omniscience complete in all respects.

[66:07]

Why? Because they want to become the best of beings, unexcelled leaders and guides, and ultimately omniscient refuges. Wishing to be thus, they undertake appropriate effort by whose energy they instantly attain a quadrillion concentrations, see a quadrillion Buddhas and recognize their power, shake a quadrillion worlds, go to a quadrillion lands, illumine a quadrillion worlds, develop a quadrillion beings to maturity, live for a quadrillion eons, penetrate a quadrillion eons past and future, contemplate a quadrillion means of teaching, manifest a quadrillion bodies, manifesting each body with a company of a quadrillion enlightening beings. Beyond that, enlightening beings with the power of vows can, by the excellence of their vows, perform countless transformations of body, aura,

[67:18]

mystic powers, vision, sphere of action, voice, conduct, adornment, empowerment, resolution, and performances. Then Diamond Matrix spoke these verses describing this stage. With profound knowledge following the trail of ultimate truth, mind stabilized in the sixth stage, purposely concentrated, accomplishing the union of wisdom and means, they enter the seventh stage of superior practice. Empty, signless, wishless, yet with compassion and kindness, gone to the state of felicity, yet honoring the Buddhas, Tireless in virtue and power, while knowing them to be empty, they enter the realm of the seventh stage. In the world with great forbearance they've acquired detachment, extinguished the flames of afflictions and stilled worldly cravings, coursing in the non-duality of things as like reflections, illusions, dreams, yet they show compassion and

[68:33]

and enter the seventh stage. They purify the land while their own minds, equanimous, are without discriminatory thought. They're endowed with the marks of a Buddha while immovable in the essence of truth. They speak for the benefit of the world while detached from sound, and in an instant enter the mind of knowledge of Buddhas. Illumined, they contemplate these teachings, entering the higher stage desiring to benefit the world. In this stage they do endless works for living beings, doing the deeds of Buddhas immeasurable. They understand lands, their various orders and ages, inclinations, intentions, various states of mind, and teach without end faithfully to develop all to maturity. Those who have reached the supreme path by this mind of knowledge, combining wisdom and means in all their actions,

[69:44]

having attained in each moment of thought herein the virtues of the path, fulfill the ten transcendent states. The seeking of good for all beings is giving, discipline is the cessation of afflictions, Tolerance is non-injury. Energy is ever greater vigor in their undertakings. Imperturbability on the path is the meditation of the virtuous. Acceptance of non-origination, dispassionate, is supreme wisdom. Dedication is skill and means. Vowing is seeking greater success. Indestructibility hence is power. Knowledge is joy and guidance. Thus they attain the qualities of enlightenment moment to moment. In the first stage, virtues are fulfilled by focus of mind on them. In the second, removal of defilement.

[70:47]

In the third, cutting of bonds. In the fourth, the path. In the fifth, impartial action. in the sixth knowledge of non origination operates hence as soon as they reach the seventh stage they commence virtuous undertakings of many kinds the knowledge and deeds they achieve hence purify all that develops into the eighth stage Far going is hard to cross. By many developmental practices they cross as one would cross a path between two lands. Coursing in the seventh stage, they are undefiled like monarchs. While established in the path, yet they have not definitely transcended all. When they reach the eighth stage of knowledge further, they transcend mental objects established in the action of knowledge.

[71:50]

Just as a god does not look on the world as a human does, so do they act like lotuses unstained. In this stage, they get beyond various afflictions. Their afflictions are neither active nor completely destroyed. Being on the path, they do not act on afflictions. yet filled with zeal for supreme knowledge, their affliction is not yet ended. They know various worldly arts and crafts, the use of medicines and spells, and are well versed and grounded in all sciences. They attain meditation, mystic knowledge, and powers by cultivation, and further accomplish various concentrations. Having transcended the practices of listeners and the self-awakened, they are established in the infinite practice of enlightening beings before by determination, from now on by knowledge.

[72:55]

They are like children of monarchs, full of power when grown. Having reached profundity, they proceed yet further, reaching extinction of mind, still they do not make it their experience, like having gone into the ocean on a steady-faring ship, seeing all the water before them, yet not being destroyed by it. Further endowed with the best of means, wisdom, and power, rich in virtues of knowledge and action, hard for the world to know, they serve millions of Buddhas, becoming more pure, like gold adorned with jewels. The light of the eminent wisdom of the sages in this stage evaporates the wetness of craving like the light of the sun. Having attained this stage, they become commanders, capable, skilled in teaching the fruit of knowledge.

[73:58]

Seeking, imbued with stability, vigor, and strength, they see a quadrillion Buddhas in all directions by concentration and even more those of a measurable superior will this is the seventh stage called far-going purifying means and wisdom hard for all worldlings and those who practice only for themselves to know Having heard about this excellent practice of the wise, the gods and celestial hosts were joyful and made offerings to the Buddha and the multitude of enlightening beings, benefactors of the world. They gave flower garlands, banners and pennants, aromatic powders, precious cloth, Many splendid parasols studded with jewels and exquisite clouds of pearl necklaces. The goddesses produced many kinds of music with pleasing sweet sounds and superb rhythm in offering to the Buddha and enlightening beings sages of eminent character.

[75:09]

They said, All seer, mighty, foremost and best, who shows the realm of Buddhas for the benefit of the world, it is you who evoke this music with the strumming of various instruments. On a hair tip, more Buddhas than grains of sand in trillions of Ganges rivers. peaceful, peerless, teach the pure doctrine, preeminent, supreme. In a single pore are infinite lands, each with four continents and seas, as well as polar and peripheral mountains, all seen therein, uncrowded. On a point the size of a hair tip are all realms of being, ghosts, beasts, fiends, humans and gods, goblins and serpents, experiencing the various realms of action. In all the spheres of the lands, the supreme wheel of the purifiers is turned, as the Buddhas teach, while adapting to the minds and thoughts of beings.

[76:19]

In the body of each being are various lands. In the lands' beings, those of higher development are humans and celestials. Knowing them in their variety, the Buddha teaches them. A great land comes to seem to be minute. A mote of dust comes to seem huge. These and more are the spiritual powers of Buddha, of which all beings could not exhaustively tell. When such words of grandeur had been spoken, the assembly, silent, gazed happily at the best of speakers. Seeing the assembly had grown silent, Moon of Liberation spoke again. Please tell us the way into the practice of the eighth stage.

[77:11]

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