The Questions of the Nāga King Sāgara (1)
Chapter Three: The Inexhaustible Casket Dhāraṇī

Then Nāga King Sāgara asked the Blessed One, “Blessed One, how could it be that discussions of worldly giving, restraint, vows, gentleness, going forth, emancipation, pure conduct, discipline, learning, carefulness, ascetic practices, and voluntary poverty are not the speech of the buddhas?”

The Blessed One answered, “Nāga Lord, any teaching that is not produced to give rise to blessed buddhas and to bring about cessation and does not lead to renunciation of involvement with the three realms is worldly. It is not buddha speech. Those that fall into that category are the four concentrations, the four immeasurables, the four formless attainments, the five types of higher knowledges, the ten courses of virtuous action, and knowledge of worldly giving, discipline, patience, diligence, concentration, and insight. Also included here are knowledge of language, numbers, counting, and palmistry; knowledge of origins; knowledge of spells, medicine, and healing; and knowledge of crafts and manufacture. In this category are also those types of knowledge that involve marks, administration, material things, employment, physics, the world, and any other engagement with the three realms. All of these are not buddha speech.

“Nāga Lord, what then are those teachings that give rise to blessed buddhas and that have not been heard of before? [F.135.b] They are the meaning of impermanence, suffering, selflessness, and peace; the knowledge of suffering, the abandonment of its origin, the actualization of its cessation, and the cultivation of the path; the cultivation of emptiness, crossing over due to the absence of marks, and deliverance through the absence of wishes; the unconditioned, the unborn, and the nonarising; the four applications of mindfulness, the correct abandonments, the bases of miraculous absorption, the faculties, the strengths, and the branches of awakening; the path; tranquility and special insight; how things are unborn by nature; the voidness of the aggregates, the elements, and the sense sources; the indistinguishability of phenomena and non-phenomena once phenomena are understood; the knowledge of how no phenomenon can be positively identified; the unborn, the lack of interruption, and the lack of permanence; the attainment of dependent origination; the attainment of natural freedom from attachment; the development of certainty by seeing how things are unconditioned as previously described; understanding that certainty with regard to phenomena is itself nonconceptual, free from imagination and conceptuality; the absence of increase and decrease; the absence of darkness and light; the achievement of equality with the nature of space; the lack of all characteristics of nature, characteristics of sameness, absence of characteristics, non-absence of characteristics, the singular characteristic of the absence of characteristics, and all notions; the absence of cognition; the interruption of all feeling; and seeing the mistaken as sameness, which is known as attaining the fruition by means of conventions.

“Still, they are not the ultimate. [F.136.a] In this way, there is nothing to obtain and nothing that is not obtained; there is nothing to adopt and nothing to discard. Nāga Lord, the teachings of emancipation taught or explained in this way lead the hearers to attain the hearers’ understanding, the solitary buddhas to attain the solitary buddhas’ understanding, and the bodhisattvas to reach the acceptance that phenomena are unborn and to fully awaken to the unsurpassed and perfect awakening of the thus-gone ones. Such teachings are then called buddha speech. Moreover, these teachings rest on the basis of the relative, since on the ultimate level the convention buddha speech cannot be applied, as on that level buddha speech is wordless. Buddha speech is voiceless, soundless, inexpressible, unutterable, uncommunicative, undesignated, unnamable, unmarked, uncategorizable, unconscious, inconceivable, and unfathomable. It cannot be classified, communicated, or taught. Nāga Lord, buddha speech is like that.

“Why is this? Nāga Lord, I certainly do not teach the Dharma to beings who are fond of words. Rather, I teach the Dharma so that words may be understood. Therefore, buddha speech is without words. Nāga Lord, I certainly do not teach the Dharma to beings who are fond of speaking. Rather, I teach the Dharma so that all speaking may be dispelled.25 Therefore, buddha speech is unutterable. Nāga Lord, I certainly do not teach the Dharma in order to arouse an obsession with communication. Rather, I teach the Dharma so that all communication and imagination can be pacified. Therefore, buddha speech is not communication. [F.136.b] Nāga Lord, I certainly do not teach the Dharma so that phenomena may be grasped, so that phenomena may be clung to, so that phenomena may be elaborated on, so that phenomena may be imagined, so that phenomena may be produced, so that phenomena may be stopped, so that phenomena may be destroyed, so that phenomena may abide, so that phenomena may be observed, so that phenomena can be pondered, so that the essential nature of phenomena can be pointed out, so that phenomena may be analyzed, so that phenomena may be made manifest, so that phenomena can be striven after, or so that phenomena may be explained. Nāga Lord, I certainly do not teach the Dharma so that any phenomena can be abandoned or halted. Rather, I teach the Dharma precisely because all phenomena are naturally free from superimposition.

“Therefore Nāga Lord, the fact that all phenomena are naturally free from superimposition can be called buddha speech. Why is this called buddha speech? The nature of all words is buddhahood. Therefore, they are called buddha speech. The delimitation of the past and future of all words is buddhahood. Therefore, they are called buddha speech. The revelation of the indirect intention of all words is buddhahood. Therefore, they are called buddha speech. The knowledge of the response to all words is buddhahood. Therefore, they are called buddha speech. The causes, aims, and conventions of all words are buddhahood. Therefore, they are called buddha speech. The knowledge that treats all words like echoes is buddhahood. Therefore, they are called buddha speech.

“Nāga Lord, furthermore, there are no terms or words whatsoever that cannot be buddha speech. Why is this? Because all those words have been spoken, are spoken, and will be spoken by the blessed buddhas of the past, [F.137.a] present, and future. Thus, all terms and words are buddha speech, and that which understands the meaning of such words is a bodhisattva’s correct understanding of meaning. All terms and words are buddha speech, and that which knows them as the indivisibility and one taste of the realm of phenomena is a bodhisattva’s correct understanding of phenomena. All terms and words are buddha speech, and that knowledge of analyzing them in terms of the Dharma, as appropriate, is a bodhisattva’s correct understanding of language. All terms and words are buddha speech, and knowing how to teach without impediment based on the appropriate situation is a bodhisattva’s correct understanding of eloquence. Therefore, Nāga Lord, there are no phenomena that are not subsumed within these four correct discriminations. Bodhisattvas who attain these correct discriminations can understand the fact that any term, word, or language whatsoever is buddha speech. Thus they can teach and explain without any attachment or obstruction for up to a thousand eons, and there will be no hindrance.

“Why is this? Nāga Lord, this is the dhāraṇī called the inexhaustible casket. Bodhisattvas who attain this dhāraṇī eloquently form felicitous statements in an inexhaustible flow of words and syllables. These statements do away with the faults of both the past and future. They are unobstructed, logical, and adorned with relative truth. [F.137.b] They possess the ultimate, possess the pure foundation, and continually know both the provisional and definitive meaning. They accurately demonstrate the ground of pollution and purification. They explain the teachings that allow one to understand the conduct of all beings. They accurately discern the contributing conditions of the eighty-four thousand faculties. They use words when they present the teachings.26 However, they are inexhaustible when it comes to the use of terms and with regard to their Dharma lectures, usage of analogy, teachings on time, teachings on cause and effect, measures, subjects, limits, engagement of mind, initial syllables such as a, connecting syllables27 such as a (or applying this similarly from pa to la), the presentations up to purification, discussions of the etymologies of the Dharma, varied and profound discussions, explanations of the connection between topics that are disordered, teachings that are in inverse order,28 discussions of the appropriate and the inappropriate,29 teachings devoid of etymologies, descriptions praising the qualities of the Buddha, Dharma, and Saṅgha, discussions teaching the truths, discussions teaching the factors of awakening, discussions describing the ripening of karma, and discussions teaching the perfections.

“Therefore, Nāga Lord, the inexhaustibility in teaching any phoneme is the dhāraṇī called the inexhaustible casket. Nāga Lord, the inexhaustible casket dhāraṇī should be realized through the four inexhaustibilities. What are these four? The four are inexhaustibility of correct understanding, [F.138.a] inexhaustibility of wisdom, inexhaustibility of insight, and inexhaustibility of eloquence in dhāraṇī.

“Nāga Lord, the inexhaustible casket dhāraṇī should be realized through four unfathomables. What are these four? The four are unfathomable contemplation, unfathomable mind, unfathomable engagement with phenomena, and unfathomable understanding of beings’ conduct.

“Nāga Lord, the following four things should be understood as the essence and the word of the inexhaustible casket dhāraṇī. What are these four? They are treating insight as essential, taking practice to heart, taking the practice of patience to heart, and taking mastery of one’s endeavors to heart.

“Nāga Lord, four factors penetrate the inexhaustible casket dhāraṇī. What are these four? They are discerning the truths, discerning dependent origination, discerning the conduct of all beings, and discerning all the vehicles.

“Nāga Lord, four factors are the light of the inexhaustible casket dhāraṇī. What are these four? They are the light of all beings, the light of insight, the light of the eye of wisdom, and the light of teaching the Dharma as suited to individuals.

“Nāga Lord, four factors are the effort of the inexhaustible casket dhāraṇī. What are these four? They are the effort of diligence, the effort of discipline, the effort of seeking the accumulation of merit, and the effort of seeking the accumulation of wisdom.

“Nāga Lord, four factors show how there is no end to pursuing the Dharma of the inexhaustible casket dhāraṇī. What are these four? There is no limit to the pursuit of the perfections, [F.138.b] no limit to the pursuit of not being discouraged by saṃsāra, no limit to the pursuit of ripening beings, and no limit to the pursuit of omniscient wisdom.

“Nāga Lord, there are four ways to be insatiable regarding the inexhaustible casket dhāraṇī. What are these four? They are being insatiable about learning the Dharma directly from blessed buddhas, being insatiable about teaching the Dharma to beings, being insatiable in pursuing roots of virtue, and being insatiable in venerating and honoring the thus-gone ones.

“Nāga Lord, there are four ways in which the inexhaustible casket dhāraṇī is invulnerable. What are these four? It is invulnerable to any afflictions, it is invulnerable to any māras, it is invulnerable to any opposing forces, and it is invulnerable to the deeds of others.

“Nāga Lord, there are four ways in which the inexhaustible casket dhāraṇī is unadulterated. What are these four? It is unadulterated by the hearers and solitary buddhas; it is unadulterated by all forms of gain, honor, and praise; it is unadulterated by the fetters of habitual tendency; and it is unadulterated by any of the faults of ordinary beings. It is unadulterated in these four ways.

“Nāga Lord, there are four ways in which the inexhaustible casket dhāraṇī cannot be slandered. What are these four? One’s birth cannot be slandered, its ability to ripen beings with lapsed ethical discipline is irreproachable, it cannot be criticized for being only prattle derived from Dharma teaching, and those who request it to liberate others through the Great Vehicle cannot be criticized. These are the four respects in which it cannot be slandered. [F.139.a]

“Nāga Lord, there are four strengths of the inexhaustible casket dhāraṇī. What are these four? They are the strength of patience in terms of accepting the misdeeds of all beings, the strength of wisdom in terms of cutting through the doubts of all beings, the strength of the higher knowledges in terms of how it knows the minds and deeds of all beings, and the strength of means in terms of how it teaches the Dharma as suited to individuals. These are its four strengths.

“Nāga Lord, the inexhaustible casket dhāraṇī is an inexhaustible treasure in four respects. What are these four? It is an inexhaustible trove of the unbroken lineage of the Three Jewels, it is an inexhaustible trove of immeasurable Dharma realization, it is an inexhaustible trove of that which pleases all beings, and it is an inexhaustible trove of wisdom equal to space. In these four respects it is an inexhaustible treasure.

“Nāga Lord, there are four ways in which the inexhaustible casket dhāraṇī is immeasurable. What are these four? It consists in immeasurable learning, immeasurable insight, immeasurable dedication, and immeasurable utterances for teachings on etymology.

“Nāga Lord, there are four ways in which the inexhaustible casket dhāraṇī is meaningful. What are these four? It is meaningful Dharma teachings, it is meaningful teaching of the words of truth,30 it is meaningful in distinguishing the approaches to the Dharma, and it is meaningful in leading to the seat of awakening.

“Nāga Lord, there are four ways in which one achieves fearlessness in the inexhaustible casket dhāraṇī. What are these four? They are achieving fearlessness with regard to all lower realms, achieving fearlessness with regard to being bested within the assembly, achieving fearlessness in cutting through all beings’ doubts, [F.139.b] and achieving fearlessness with regard to entering the stage of buddhahood. These four should be understood as the ways in which one achieves fearlessness in the inexhaustible casket dhāraṇī.

“Nāga Lord, in this manner the descriptions of the qualities of the inexhaustible casket dhāraṇī are limitless, and its engagement with insight is limitless.

“Nāga Lord, to genuinely express the inexhaustible casket dhāraṇī is to describe the entirety of the bodhisattvas’ conduct, the bodhisattvas’ wisdom, the bodhisattvas’ playfulness, the bodhisattvas’ vast play, the bodhisattvas’ ornamental array of qualities, the bodhisattvas’ paths, the bodhisattvas’ vessels, the bodhisattvas’ baskets and their knowledge of them, the bodhisattvas’ entries through the seal of the dhāraṇī door, their skill with regard to the fortunate and unfortunate, their ornamental arrangements of body and speech and mind, their mastery of the array of qualities of the buddha realms, their amassing the accumulations for the seat of awakening, their entry into the wisdom that purifies beings, their receiving the sublime Dharma, their firm knowledge of all concordance and strength and diligence and perfections, the array of the ornaments at the seat of awakening, and the qualities of buddhahood.

“Nāga Lord, as for all the words that are applied to the terms for beings and phenomena, bodhisattvas know the intention behind each and every one of those syllables by way of applying the inexhaustible casket dhāraṇī. That is, it does not deceive with regard to the nature of all phenomena, because the nature of all phenomena is originally pure. It does not deceive with regard to the enjoyment of phenomena, [F.140.a] because it enjoys all phenomena. It does not deceive with regard to the definitive meaning of phenomena, because all phenomena are ultimate. It does not deceive with regard to the appearance of all phenomena, because all phenomena are eyes. It does not deceive with regard to the conventions of all phenomena, because all phenomena are simply names. It does not deceive with regard to the application of all phenomena, because all phenomena are attained. It does not deceive with regard to the nobility of all phenomena, because all phenomena are tamed. It does not deceive with regard to the appearance of all phenomena, because all phenomena are quelled. It does not deceive with regard to any phenomenon lacking power, because all phenomena are devoid of power. It does not deceive with regard to phenomena being unborn, because no phenomena are verbalized. It does not deceive with regard to the aspiration for all phenomena, because all phenomena possess faith. It does not deceive with regard to the description of all phenomena, because all phenomena constitute the path of words. It does not deceive with regard to that which accords with the thusness of all phenomena, because all phenomena are thusness. It does not deceive with regard to the sameness of all phenomena throughout the three times, because all phenomena are just as they are. It does not deceive with regard to the lack of movement of all phenomena, because all phenomena abide in their places. It does not deceive with regard to all phenomena having functions, because all phenomena lie in the palm of one’s hand. It does not deceive with regard to the sameness of all phenomena, because all phenomena are the same.

“Because all phenomena are path, they teach the entrance to all phenomena. Because all phenomena are space, they teach all phenomena to be like space. Because all phenomena are produced with endurance, they teach all phenomena to be liberation itself. Because all phenomena are ungraspable, they teach all phenomena to be ownerless. Because all phenomena are recollected, they teach all phenomena to be unforgettable. [F.140.b] Because all phenomena are recalled, they teach the inexhaustibility of all phenomena. Because all phenomena are peace, they teach the peacefulness of all phenomena. Because all phenomena are equal to space, they teach the genuine reality of all phenomena. Because all phenomena are a gateway of exhaustion, they teach the gateway of the limit of exhaustion of all phenomena. Because all phenomena abide in their places, they teach the abiding reality of all phenomena. Because all phenomena are subsumed within wisdom, they teach the absence of delusion in all phenomena. Because all phenomena are included, they teach the disorder of all phenomena. Because all phenomena are devoid of existence, they teach the nonexistence of all phenomena. Because all phenomena fluctuate, they teach the way that all phenomena are inaccurately apprehended.

“Because all phenomena are recollected, they teach the recollection of the past abodes of all phenomena. Because all phenomena are plentiful resources, they teach the potential of all phenomena. Because all phenomena are subsumed within the syllable sa,31 they teach the synonyms of the neuter words of all phenomena. Because all phenomena are subsumed within the syllables ha and na, they teach the dissimilarity of all phenomena. Because all phenomena are subsumed within the ocean, they teach the vast words of the intent of all phenomena. Because all phenomena are massive and imposing, they teach the unshakable nature of all phenomena. Because all phenomena abide in their own place, they teach the fact that all phenomena abide in the realm of phenomena. Because all phenomena are guides, they teach the genuine gentleness of all phenomena. Because all phenomena are the attainment of a result, they teach the absence of mental activity in all phenomena. Because all phenomena are simply aggregations, they teach the full knowledge of the suffering related to all phenomena. Because all phenomena are bandits, they teach the provisionally afflictive nature of all phenomena. [F.141.a] Because all phenomena have been relinquished, they teach the lack of clinging related to all phenomena. Because all phenomena are the syllable da, they teach the discontinuous path of all phenomena. Because all phenomena are the syllable dha, they teach the infinite and undisrupted nature of all phenomena.

“Nāga Lord, once bodhisattvas acquire retention with respect to this inexhaustible casket dhāraṇī called that which applies to linguistic designations, they will understand the intention behind the etymologies of all words. Nāga Lord, just as words are inexhaustible, so too are the teachings on all phenomena. By way of analogy, just as words do not arise at all from either body or mind, so too do no phenomena arise from anything. They do not abide in body, nor do they abide in mind. Words do not become polluted, yet they describe the polluted state. They do not become purified, yet they describe the purified state. Likewise, bodhisattvas who have attained the inexhaustible casket dhāraṇī describe pollution yet cannot become polluted by any polluting phenomena. Though they describe purified phenomena, they cannot become purified by purified phenomena, because they are already utterly pure.

“As an analogy, words can communicate without being transferred from anywhere. Likewise, all phenomena can bring about understanding and even purify the minds of others without being transferred from anywhere.

“As an analogy, spoken words do not travel throughout the cardinal and intermediate directions, and unspoken words do not accumulate internally. Likewise, all the teachings of the Dharma do not travel throughout the cardinal and intermediate directions, and what is not taught does not accumulate internally.

“As an analogy, words occur without having form or being demonstrable. Likewise, phenomena arise from the mind’s observations [F.141.b] without having form or being demonstrable.

“As an analogy, words are momentary, meaningless, false, and deceptive, and they have no creators whatsoever. Likewise, phenomena are momentary, meaningless, false, and deceptive, and they have no creators whatsoever.

“As an analogy, while words cannot have attachment, aggression, or delusion, the communication of words can cause childish beings to be attached, aggressive, and deluded. Likewise, while all phenomena can be understood32 to be without attachment, aggression, or delusion, clinging generates attachment, aggression, and delusion.

“As an analogy, while it is taught that a result can be attained through designations composed of words, nothing is attained and actualized through words. Likewise, although it is taught that a result is attained through the presentation of Dharma, there is no thing therein that can be attained or actualized.

“As an analogy, just as there is nothing at all that is not encapsulated in words, so there is nothing at all that is not encapsulated in awakening. Nāga Lord, this being so, bodhisattvas who abide in the inexhaustible casket dhāraṇī seek awakening purely through words. They teach awakening purely through words. They discuss awakening purely through words. They reach awakening purely though words. [B3]

“Nāga Lord, bodhisattvas will attain the ten powers through attaining the inexhaustible casket dhāraṇī. They will attain the fourfold fearlessness, the eighteen unshared qualities, the qualities of buddhahood, the thirty-two marks of a great being, the eighty minor marks, and unsurpassed insight. This insight liberates all beings into the formless state, [F.142.a] burns all afflictions, ripens all beings, liberates them from the four rivers, defeats the four māras, shows all beings a smiling countenance, pleases all beings, genuinely develops the mind of precious insight, ensures that the lineage of the Three Jewels continues, defeats all false teachers, pulverizes the fangs of the afflictions, is the dhāraṇī that protects with the mantras of the threefold secret, sees all phenomena, liberates from the burden of the afflictions, eliminates all fear and anxiety, sees the vast and profound Dharma, acts with the strength of a lion, sustains all beings, traverses the path to nirvāṇa, spurns the left-hand path, and gets beings on the right-hand path.

“Someone who has such precious wisdom knows the activities, thoughts, and actions of all beings; masters the five higher knowledges; delights in single-pointed concentration; and possesses the four noble truths. That person has the five excellent eyes; has a body of the entire field of space; has a forehead equal to the realm of phenomena; has the throat of thusness; has the unborn tongue; is of one taste with equality; possesses the learning of all teachings; has a learning that understands all sounds; is not attached to scents; is not angry toward scents; knows all scents; has the head of the four applications of mindfulness; has the sweet-scented hair of the four abodes of Brahmā; has the crown of the three liberations; has the expansive clavicles of the four correct abandonments; [F.142.b] has the shoulders of the four bases of miraculous absorption; has the wide chest of the five strengths; has the deep navel of the five faculties; has the stomach of the seven branches of awakening; has the hips of the eight aspects of the path; has the pores of infinite wisdom; has hands that guide the abundant roots of virtue; has fingers that guard the path of the ten virtuous actions; has nails that see and cultivate the reality of intrinsic purity; has ribs of no hesitation with respect to any phenomenon; has the spine of the gradual attainment of the levels; has the strength of teaching the Dharma in a timely manner; has the thighs of tranquility and special insight from having excellently trained in all the concentrations, freedoms, absorptions, and attainments; has the knees of entering into certainty about the Dharma; has the calves that teach the Dharma just as it should be; has the mindfulness that stands on guard through realizing the Dharma; has the ankles of achieving victory over the afflictions; has feet that tread in the ten directions; and has the coming and going that is in sync with the teachings. That person wears the clothes of modesty and moral shame; is adorned with the flower garland of the factors of awakening; teaches the Dharma with proliferating words; is beyond the appropriate and inappropriate; is infused with the scented powder of the profound knowledge, wisdom, and higher knowledges of death and transmigration, becoming and birth; has the salve of infinitely great discipline; has Brahmā’s retinue; and has the Brahmā path‍—the path to the transcendence of suffering. [F.143.a] That person teaches the excellent path, is a guide to the path of liberation, is the finest and friendliest friend and companion, is the kin of all beings, has great compassion, seeks the benefit of all beings, is a supreme being, is a great being, is a sublime being, is a foremost being, is a leonine being, is a pink-lotus-like being, is a white-lotus-like being, is a cherished being, is a chief being, and is a being of noble birth. That person frees beings from poverty and misery, cares for all beings, liberates all beings, eliminates the tendency for affliction in all beings, teaches the supreme teaching among the nectar-like Dharma, genuinely upholds the bodhisattvas’ great vehicle, and achieves mastery over all things. That person is the lord of all beings, is a parent and a relative, has truly transcended the eight worldly concerns, is in harmony with the whole world, is a master of the Dharma, controls the mind, is the sublime perfection of all sciences and scripts, and makes awakening and omniscience the mind’s companions.

“The perfection of generosity provides beings’ clothes, food, and drink. The perfection of discipline provides their timely well-being. The perfection of patience provides their complete fearlessness. The perfection of diligence provides for their engagement in positive deeds. The perfection of concentration provides for their calmness and lack of regret. The perfection of insight provides for their purification of all phenomena. The perfection of skill in means provides for the benefit of both self and other. [F.143.b] The perfection of aspiration provides for beings’ achieving whatever they wish for. The perfection of strength provides for their defeat of all afflictions. The perfection of wisdom provides for their wisdom being unobstructed throughout the three times. Love provides for accomplishing what benefits all beings. Compassion provides for dispelling the suffering of beings. Joy provides for their well-being and joy. Equanimity provides for their abandonment of attachment and anger. True speech provides for nondeception in all these beings’ worlds.

“Nāga Lord, these are the outer appearances related to the inexhaustible casket dhāraṇī, and they constitute its body. Any bodhisattvas who find joy in the Dharma through this dhāraṇī are like a king who is the harem’s center of attention, like Śakra who is the lord on Mount Meru, like Brahmā in the Brahmā realm, like the lord of the asuras Rāhu in his distinguished realm. They are like the ocean in being boundless and difficult to fathom, like Mount Meru in being exalted by their merits. They are the sweetheart and favorite of the gods. They are like a father and mother’s only child. They are pleasing to behold like the full moon in the midst of the sky. Like the Teacher, they are an object of the veneration of gods and humans. They are illuminating like the rising of the sun. Their voice is pleasing like the peacock living in the forest. Their roar of Dharma resounds like a lion’s in a mountain cave. They enjoy the food of the high born like the gentle-minded elephant. They instruct the Dharma kingdom like a universal Dharma king. They spread clouds of Dharma like a playful group of nāgas. They sound the thunder of Dharma like a nāga lord causing a rain shower. [F.144.a] They make the timely Dharma-rain fall like Śakra. They terrify all extremists like a hero dealing with an opposing army. They quell all afflictions like a torrent of water putting out a fire. They overwhelm all nāgas like the wind blowing away a handful of straw. They take care of all beings like a mother caring for a child. They are unmoved by pleasure or pain in the way the earth is unaffected by things placed upon it. They rattle all false teachers like the wind rattling the leaves of a tree. They appropriately distribute the wealth of Dharma like Vaiśravaṇa, who is rich with all kinds of jewels. They fulfill all beings’ wishes like the wish-fulfilling jewel known as heart of all beings. Therefore, Nāga Lord, it is said that a bodhisattva who adheres to the inexhaustible casket dhāraṇī abides at the seat of awakening.

“To give an analogy, Nāga Lord: a bodhisattva who abides in the inexhaustible casket dhāraṇī is the source and repository of all qualities in the same way that the ocean is the source and repository of all jewels. To give an analogy, Nāga Lord: a bodhisattva who adheres to the inexhaustible casket dhāraṇī pleases all beings with excellent speech the way a container filled with hundreds of different incenses pleases the tastes of all beings for incense.

“Moreover, Nāga Lord, this dhāraṇī can be applied in any language. Thus, what is known here as the mind set on awakening is known as composure in the world called Inexhaustible, the buddha realm [F.144.b] of the single Thus-Gone One Jeweled Parasol. What is known here as omniscience is known as all endowed in the world called Combining Special Features, the buddha realm of the Thus-Gone One Nārāyaṇa. What is known here as the perfection of generosity is known as splendorous in the world called Peace, the buddha realm of the Thus-Gone One Gone to Accomplishment. What is known here as the perfection of discipline is known as the method called “excellent” in the world called Without Misery, the buddha realm of the Thus-Gone One Free from Misery. What is known here as the perfection of patience is known as unending expansiveness in the world called Immaculate, the buddha realm of the Thus-Gone One Immaculate Visage. What is known here as the perfection of diligence is known as liberating in the world called All-Illuminating, the buddha realm of the Thus-Gone One Stainless Light. What is known here as the perfection of concentration is known as peaceful conduct in the world called Essential, the buddha realm of the Thus-Gone One Heart of the Doctrine. What is known here as the perfection of insight is known as complete purity in the world called Cloudy, the buddha realm of the Thus-Gone One Cloud King. What is known here as skill in means is known as attuned to the world in the world called True Eminence, the buddha realm of the Thus-Gone One Immaculate Hand.

“What are known here as love, compassion, joy, and equanimity are known as beneficial, pleasing, [F.145.a] enabling, and quelling dualism in the world called Excellent, the buddha realm of the Thus-Gone One Siddhārtha. What are known here as suffering, its origin, cessation, and the path are known as the root, the appearance of the root, the dying off of the root, and destroying the root in the world called Irreproachable, the buddha realm of the Thus-Gone One Protector of Glory. What are known here as the applications of mindfulness are known elsewhere as abodes. What are known here as correct abandonments are known elsewhere as special liberations. What are known here as the bases of miraculous absorption are known elsewhere as directed movements. What are known here as faculties are known elsewhere as comprehensions. What are known here as strengths are known elsewhere as teachings. What are known here as branches of awakening are known elsewhere as progressions. What is known here as path is known elsewhere as liberating. What are known here as correct discriminations are known elsewhere as doors of direct perception. What is known here as the gift of Dharma is known elsewhere as well summarized. What are known here as tranquility and special insight are known elsewhere as calming and observing. What is known here as liberation is known elsewhere as meaningful. What is known here as merit is known elsewhere as beneficial. What is known here as wisdom is known elsewhere as yielding realization. What is known here as going forth is known elsewhere as following the path. What is known here as ordaining is known elsewhere as nontransgressible. What is known here as nirvāṇa [F.145.b] is known elsewhere as peacefulness. What is known here as blessed buddhas graced with limitless praise is known in other worlds as blessed buddhas characterized as having no impediments.

“Nāga Lord, these explanatory expressions and conventional expressions occur in other buddha realms. In those buddha realms, they are called explanatory glosses by bodhisattvas who abide in the inexhaustible casket dhāraṇī. Even if I were to describe the explanatory expressions and conventional expressions that arise throughout the ten directions for an eon or more, I would never reach the end of the description of such explanatory expressions and conventional expressions, which are employed throughout the buddha realms.”

When this teaching on the inexhaustible casket dhāraṇī was given, sixty thousand bodhisattvas achieved dhāraṇī. Eight thousand bodhisattvas reached the acceptance that phenomena are unborn. Thirty-two thousand people developed the mind set on unsurpassed and perfect awakening. The Blessed One then said to Nāga King Sāgara, “Nāga Lord, bodhisattvas truly accomplish omniscience through this path that eliminates darkness.”