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Sūtra 43 (posted 01/2014, updated 02/2014) Book information on Home page
fascicle 50 fascicle 51 fascicle 52
[Samantabhadra Bodhisattva continued] “Buddha-Sons, what should a Bodhisattva-Mahāsattva know about the state of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha?
“Buddha-Sons, a Bodhisattva-Mahāsattva who has acquired hindrance-free wisdom knows that the state of a Tathāgata is the state of the entire world, the state of the three time frames [past, present, and future], the state of all worlds, the state of all dharmas, the state of all sentient beings, the state of differentiation-free true suchness, the state of the hindrance-free dharma realm, the state of boundless true reality, the state of the immeasurable open sky, and the state of no state. Buddha-Sons, as these states, from the state of the entire world and the state of the three time frames to the state of no state, are immeasurable, so too is the state of a Tathāgata. As the state of no state contains nothing everywhere, so too does the state of a Tathāgata.
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that the state of a Tathāgata is the state of one’s mind. As the state of one’s mind is immeasurable and boundless, with neither bondage nor liberation, so too the state of a Tathāgata is immeasurable and boundless, with neither bondage nor liberation. Why? Because through thinking and differentiation, immeasurable things manifest.
“Buddha-Sons, a great dragon-king follows his mind to pour down rains, and the rains come from neither inside nor outside. Likewise a Tathāgata follows His thinking and differentiation, and immeasurable things manifest. They do not come from anywhere [in worlds] in the ten directions. Buddha-Sons, the water in the immense ocean arises from the power of the dragon-king’s mind. Likewise Buddha-Tathāgatas’ ocean of all wisdom-knowledge arises from Their past great vows. Buddha-Sons, the ocean of all wisdom-knowledge is immeasurable, boundless, inconceivable, and ineffable. However, I will briefly describe it with an analogy. You should hearken.
“Buddha-Sons, in Jambudvīpa [the southern continent], 2,500 rivers flow into the immense ocean; in Aparagodānīya [the western continent], 5,000 rivers flow into the immense ocean; in Pūrvavideha [the eastern continent], 7,500 rivers flow into the immense ocean; in Uttarakuru [the northern continent], 10,000 rivers flow into the immense ocean. Buddha-Sons, on these four continents, 25,000 rivers continuously flow into the immense ocean. What is your opinion? Is the water not copious?”
“Very copious.”
“Buddha-Sons, the dragon-king Ten Beams of Light pours into the immense ocean twice the amount of water poured by all those rivers. The dragon-king Hundred Beams of Light pours into the immense ocean twice the amount of water poured by Ten Beams of Light. Moreover, there are eighty koṭi great dragon-kings, such as the dragon-kings Great Magnificence, Manasvin [intelligent], Thunder Rumble, Nanda, Upananda, Immeasurable Radiance, Timely Rain, Great Victory, and Great Thrust. One after another, they pour down rains into the immense ocean, each dragon-king pouring twice the amount of water poured by the preceding dragon-king. The dragon-king Sāgara’s [ocean] crown prince, Jambū Banner, pours into the immense ocean twice the amount of water poured by the last of those dragon-kings.
“Buddha-Sons, the water that flows into the immense ocean from the palace of the dragon-king Ten Beams of Light is twice the amount poured by Jambū Banner. The water that flows into the immense ocean from the palace of the dragon-king Hundred Beams of Light is twice the amount from the palace of Ten Beams of Light. The eighty koṭi great dragon-kings, such as the dragon-kings Great Magnificence, Manasvin, Thunder Rumble, Nanda, Upananda, Immeasurable Radiance, Timely Rain, Great Victory, and Great Thrust, live in their own palaces. The water that flows into the immense ocean from each palace is twice the amount from its preceding palace. The water that flows into the ocean from the palace of the dragon-king Sāgara’s crown prince, Jambū Banner, is twice the amount from the palace of the last of those dragon-kings. The dragon-king Sāgara pours into the immense ocean twice the amount of water that flows from Jambū Banner’s palace. The water that flows into the immense ocean from Sāgara’s palace is twice the amount poured by him. This water is violet in color and surges according to a schedule. That is why ocean tides are regular. Buddha-Sons, such an immense ocean contains immeasurable water, countless treasures, and innumerable sentient beings. The great earth it relies on is also immeasurable. Buddha-Sons, what is your opinion? Is this ocean immeasurable?”
“It is immeasurable, beyond analogy.”
“Buddha-Sons, the immeasurability of this immense ocean is less than one hundredth, one thousandth, and even one upaniṣadth [an esoteric measure] of the immeasurability of a Tathāgata’s ocean of wisdom. Analogies can be made according to sentient beings’ minds, but a Buddha’s state is beyond analogy.
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that a Tathāgata’s ocean of wisdom is immeasurable because He has taken all Bodhisattva actions ceaselessly since His initial activation of the bodhi mind; he should know that a Tathāgata has accumulated immeasurable treasures because all bodhi elements[1] and the seeds of the Three Jewels never end; he should know that a Tathāgata benefits innumerable sentient beings because Pratyekabuddhas, voice-hearers, those who are still learning [śaikṣa], and those who have nothing more to learn [aśaikṣa],[2] appreciate the Dharma; he should know that the abiding grounds revealed by a Tathāgata are immeasurable because Bodhisattvas abide on these grounds, from the first ground, the Joyful Ground, to the ultimate hindrance-free ground [the Buddha Ground]. Buddha-Sons, to develop immeasurable wisdom and benefit all sentient beings, in this way a Bodhisattva-Mahāsattva should know the state of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
As the state of one’s mind is immeasurable,
So too is the state of a Buddha.
As the state of one’s mind arises from consciousness,
One should observe the state of a Buddha through the state of one’s mind.
A dragon-king that does not leave its own place
Pours down massive rains through the power of his mind.
The rainwater that comes from nowhere and goes to nowhere
Falls copiously according to the dragon-king’s mind.
Likewise a Buddha, who has the Ten powers,
Comes from nowhere and goes to nowhere.
To those with pure minds, He appears
In a body the size of the dharma realm, which can enter a pore.
As the ocean’s treasures are immeasurable,
So too are its sentient beings and the great earth.
Although ocean water comes in only one flavor,
Sentient beings that live in it receive various benefits.
It is similar for a Tathāgata’s ocean of wisdom
Because it is immeasurable.
Those who are still learning, those who have nothing more to learn,
And those who abide on the Bodhisattva grounds receive its benefits.
“Buddha-Sons, what should a Bodhisattva-Mahāsattva know about the actions of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha?
“Buddha-Sons, a Tathāgata’s actions are hindrance-free actions and actions of true suchness. Buddha-Sons, as true suchness was not born in the past, will not change in the future, and does not arise in the present, likewise a Tathāgata’s actions have no birth, no change, and no arising. As the dharma realm is neither measurable nor immeasurable because it is formless, likewise a Tathāgata’s actions are neither measurable nor immeasurable because they are formless.
“Buddha-Sons, suppose a bird flies in the sky for a hundred years. The areas of the sky it has traversed and has not traversed are immeasurable. Why? Because the open sky has no boundaries. It is similar for a Tathāgata’s actions. Suppose someone speaks for 100,000 koṭi nayuta kalpas. What he has revealed and has not revealed is immeasurable. Why? Because a Tathāgata’s actions have no boundaries. Buddha-Sons, a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, takes hindrance-free actions, which abide nowhere. He displays His actions to all sentient beings, and enables those who see them to leave all paths laden with hindrances.
“Buddha-Sons, the golden-winged king of birds circles in the open sky. Using its keen eye, it observes dragon palaces in the ocean. With great valor and strength, it uses its wings to stir up and part the ocean water. Then it snatches male and female dragons whose lives are ending. It is similar for a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, likened to the golden-winged king of birds. He persistently takes hindrance-free actions. Using His pure Buddha-eye, He observes all sentient beings in their places in the dharma realm, looking for those with mature roots of goodness. Boldly using His Ten Powers, He uses His two wings, śamatha and vipaśyanā, to part the water of love [of being] in the ocean of birth and death. Then He snatches those with mature roots of goodness and settles them in the Buddha Dharma, enabling them to end all deluded perceptions and ludicrous statements, and to take a Tathāgata’s actions, which are free from differentiation and hindrance.
“Buddha-Sons, the sun and the moon have no companions. As they travel across the open sky, benefiting sentient beings, they never think, ‘I come from somewhere and go to somewhere.’ Likewise the nature of Buddha-Tathāgatas has always been nirvāṇa, free from differentiation. They display their travels throughout all dharma realms. To benefit sentient beings, They do Buddha work without rest. They never make this ludicrous statement: ‘I come from there and go to there.’ Buddha-Sons, a Bodhisattva-Mahāsattva should use such immeasurable skillful means and immeasurable characteristics to know the actions of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
As true suchness has neither birth nor death,
Nor location, and cannot be seen,
Likewise a Tathāgata’s actions
Transcend the three time frames and are immeasurable.
As the dharma realm is neither a realm nor not a realm,
Neither measurable nor immeasurable,
Likewise a Tathāgata’s actions
Are neither measurable nor immeasurable because He has no body.
Suppose a bird flies for a thousand koṭi years.
The open sky before and after its flight remains the same.
Likewise, suppose someone expounds a Tathāgata’s actions for kalpas,
What he has expounded and has not expounded is immeasurable.
A golden-winged bird hovers in the sky, observing the immense ocean.
Then it parts the water and snatches male and female dragons.
Likewise a Buddha, who has the Ten Powers, snatches those with roots of goodness
Out of the ocean of karmic existence and ends their delusions.
The sun and the moon travel across the open sky,
Illuminating all without differentiation.
Likewise a Tathāgata travels throughout the dharma realm,
Teaching sentient beings without differentiating them.
“Buddha-Sons, what should a Bodhisattva-Mahāsattva know about the true enlightenment of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha?
“Buddha-Sons, a Tathāgata has attained [saṁbodhi] true enlightenment because He knows all dharmas and has no doubts about the equality of dharmas. He has attained unsurpassed enlightenment, which has no appearance, no action, no regress, no measure, and no limit, free from opposites and abiding in the Middle Way [madhyamā-pratipad].[3] He knows all sentient beings’ mental activities, natures, desires, and preferences. In one thought He knows all dharmas in the past, present, and future.
“Buddha-Sons, the immense ocean can faithfully reflect the physical images of all sentient beings on the four continents, so it is called the immense ocean. Likewise Buddha bodhi reflects all sentient beings’ thoughts, natures, desires, and preferences, but does not display anything. Therefore, it is called Buddha bodhi. Buddha-Sons, Buddha bodhi cannot be described by words, expressed by sounds, or explained by languages, but can be revealed through skillful means to those ready to be taught.
“Buddha-Sons, when a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, attains true enlightenment, He acquires a body that equals all sentient beings, all dharmas, all worlds, all three time frames, all Buddhas, all languages, all vows, all actions, true suchness, the dharma realm, the domain of space, the hindrance-free realm, and the realm of nirvāṇa. Buddha-Sons, as He acquires such a body, so too He acquires such a voice and such a mind. He acquires countless such pure three wheels [body, voice, and mind].[4]
“Buddha-Sons, when a Tathāgata attains true enlightenment, in His body He sees all sentient beings activate the bodhi mind, train in Bodhisattva actions, attain true enlightenment, and even enter parinirvāṇa. These events have the same nature, i.e., no self-essence. Therefore, dharmas have no appearance, no end, no birth, and no death. All dharmas, such as a self, a sentient being, the dharma realm, the open sky, bodhi, and attainment of bodhi, have no self-essence. Knowing that all dharmas have no self-essence, He acquires all wisdom-knowledge and endless great compassion to deliver sentient beings.
“Buddha-Sons, the open sky neither increases nor decreases, whether worlds form or perish. Why? Because the open sky has no birth. Likewise Buddha bodhi neither increases nor decreases, whether anyone attains or does not attain true enlightenment. Why? Because bodhi is beyond appearance and no appearance, one and many. Buddha-Sons, suppose someone can manifest minds as numerous as the sands of the Ganges, and every mind manifests Buddhas as numerous as the sands of the Ganges, who have no form, no shape, and no appearance. He does so without rest for kalpas as numerous as the sands of the Ganges. Buddha-Sons, what is your opinion. How many minds and Buddhas has he manifested?”
Wondrous Virtues Arising from Tathāgata Nature Bodhisattva answered, “According to my understanding of your meaning, there is no difference between what he manifests and what he does not manifest. Why do you ask me about their numbers?”
Samantabhadra Bodhisattva said, “Very good, very good! Buddha-Son, truly as you say, if all sentient beings attain true enlightenment in one thought, bodhi remains the same as when no one attains true enlightenment. Why? Because bodhi has no appearance. If it has no appearance, it neither increases nor decreases.
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that attainment of samyak-saṁbodhi is the same as bodhi in the one appearance of no appearance. When a Tathāgata attains true enlightenment through skillful means, He enters the Samādhi of Perfect Enlightenment. After He has entered this samādhi, His vast body of true enlightenment manifests in itself bodies as numerous as all sentient beings. As one vast body of true enlightenment does so, so too do all vast bodies of true enlightenment. Buddha-Sons, a Tathāgata has countless doors for attaining true enlightenment. Therefore, the bodies He manifests are countless. Because they are countless, a Tathāgata’s bodies constitute an immeasurable realm, which equals the realm of sentient beings.
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that contained in a pore on a Tathāgata’s body are Buddha bodies as numerous as sentient beings. Why? Because a Tathāgata has acquired the enlightenment body with neither birth nor death. As it is with one pore, so it is with all pores. Know that there is not even a little place where there is no Buddha body. Why? Because a Tathāgata has attained true enlightenment, which pervades everywhere. Using His ability and power, seated on the lion throne under the bodhi tree in His bodhimaṇḍa, He attains samyak-saṁbodhi in His various bodies. Buddha-Sons, a Bodhisattva-Mahāsattva should know that, in his mind, thought after thought, there are Buddhas attaining true enlightenment. Why? Because Buddha-Tathāgatas’ attainment of true enlightenment is never apart from one’s mind. As it is so in one’s own mind, so too in all sentient beings’ minds there are Tathāgatas endlessly attaining true enlightenment everywhere without rest and entering the Dharma Door of inconceivable skillful means. Buddha-Sons, in this way a Bodhisattva-Mahāsattva should know a Tathāgata’s true enlightenment.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
A Tathāgata knows that all dharmas
Are equal, free from duality.
Their true nature is as pure as the open sky,
Free from differentiation between self and non-self.
Because the ocean reflects sentient beings’ bodies,
It is called the immense ocean.
Because bodhi reflects all sentient beings’ mental activities,
It is called true enlightenment.
As worlds form and perish,
The open sky neither increases nor decreases.
As all Buddhas appear in worlds,
Bodhi remains in the one appearance of no appearance.
Suppose someone manifests minds, which manifest Buddhas.
Manifestation and no manifestation are no different in nature.
Suppose all sentient beings attain bodhi at the same time.
Bodhi neither increases nor decreases, whether or not anyone attains bodhi.
Under the bodhi tree, a Buddha enters
The Samādhi of Perfect Enlightenment.
He emits beams of light as numerous as sentient beings,
Enlightening all sentient beings, like lotus flowers blooming.
Manifested in His body are
The three time frames, kalpas, worlds, and sentient beings,
And their thoughts, faculties, and desires.
Therefore, true enlightenment is called immeasurable.
“Buddha-Sons, what should a Bodhisattva-Mahāsattva know about a Tathāgata’s turning of the Dharma wheel?
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that a Tathāgata uses His mind’s commanding power, which neither arises nor turns anything, to turn the Dharma wheel, because all dharmas never arise; He uses the three turnings[5] that end what should be ended to turn the Dharma wheel, because He knows that all dharmas are free from diametric views [such as perpetuity versus cessation]; He transcends dharmas in or not in any states to turn the Dharma wheel, because He realizes the emptiness of all dharmas; He turns the Dharma wheel without using words, because He knows that no dharma can be described; He enters nirvāṇa to turn the Dharma wheel, because He knows that the true nature of all dharmas is nirvāṇa; He uses all words and all languages to turn the Dharma wheel, because a Tathāgata’s voice reaches everywhere; He uses His knowledge that sounds are like echoes to turn the Dharma wheel, because He knows the true reality of dharmas; He voices one tone that produces all tones to turn the Dharma wheel, because He has no master; He faultlessly and endlessly turns the Dharma wheel, because He has no attachments, inside or outside.
“Buddha-Sons, all words and languages continue without end throughout future kalpas. Likewise a Buddha’s turning of the Dharma wheel, established and expressed with words, continues without interruption, without end. Buddha-Sons, a Tathāgata’s Dharma wheel pervades all words and languages, but abides nowhere. Words are used in all matters, all languages, and all calculations in all worldly and supra-worldly spheres, but abide nowhere. Likewise a Tathāgata’s voice reaches all places, all sentient beings, all dharmas, all karmas, and all karmic requitals, but abides nowhere. All sentient beings’ various languages are encompassed in the sound of a Tathāgata’s Dharma wheel. Why? Because all sounds are the sound of the Dharma wheel. Buddha-Sons, in this way a Bodhisattva-Mahāsattva should know a Tathāgata’s turning of the Dharma wheel.
“Moreover, Buddha-Sons, a Bodhisattva-Mahāsattva who wants to know a Tathāgata’s turning of the Dharma wheel should know the source of the Dharma wheel. What is the source of a Tathāgata’s Dharma wheel? Buddha-Sons, it is sentient beings’ countless different preferences and mental activities, following which a Tathāgata voices certain tones to turn the Dharma wheel. Buddha-Sons, a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, has a samādhi called Ultimate Fearlessness and Freedom from Hindrance. After He has entered this samādhi, the mouth of every one of His bodies of true enlightenment emits speech sounds as numerous as all sentient beings, every sound producing myriad different tones. In this way He turns the Dharma wheel, delighting all sentient beings.
“If someone knows that the Dharma wheel is turned in this way, he follows the Buddha Dharma. If he does not know it, he is not following the Buddha Dharma. Buddha-Sons, in this way a Bodhisattva-Mahāsattva should know that a Tathāgata turns the Dharma wheel to enter everywhere in the realm of innumerable sentient beings.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
As a Tathāgata turns the Dharma wheel throughout the three time frames,
His turning is no turning, and the three time frames neither arise nor can be captured.
As words continue to be used without end,
Likewise a Buddha’s Dharma wheel turns without end.
As words enter everywhere and arrive at nowhere,
So too does a Buddha’s Dharma wheel.
Entering all speech sounds, it enters nowhere,
But can delight all sentient beings.
A Buddha has a samādhi called Ultimate Fearlessness and Freedom from Hindrance.
After entering this samādhi, He expounds the Dharma.
Although sentient beings are innumerable,
He voices tones and enables them to understand [His teachings].
Every tone produces
Countless different speech tones.
The one with great command in the world makes no differentiations,
But enables all to hear His voice according to their preferences.
Words come from neither inside nor outside.
They neither are lost nor accumulate.
It is amazing that a Buddha turns the Dharma wheel to benefit sentient beings,
With such extraordinary ease!
“Buddha-Sons, what should a Bodhisattva-Mahāsattva know about the parinirvāṇa of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha?
“Buddha-Sons, a Bodhisattva-Mahāsattva who wants to know a Tathāgata’s great parinirvāṇa should know the root nature [of dharmas]. The nirvāṇa of a Tathāgata is the nirvāṇa of true suchness, the nirvāṇa of true reality, the nirvāṇa of the dharma realm, the nirvāṇa of the domain of space, the nirvāṇa of dharma nature, the nirvāṇa of the desire-free state, the nirvāṇa of the appearance-free state, the nirvāṇa of the selves [of dharmas], and the nirvāṇa of dharma nature.[6] Why? Because nirvāṇa is not a dharma subject to birth or death. If a dharma has no birth, then it has no death, nor does it go away somewhere.
“Buddha-Sons, a Tathāgata does not describe to Bodhisattvas how Tathāgatas enter nirvāṇa. Nor does He display to them such an event. Why? Because He wants them to see all Tathāgatas always present before them and to see in one thought all past and future Buddhas, in perfect physical appearances, as if in the present, without perceiving them as same or different. Why? Because a Bodhisattva-Mahāsattva should discard his attachment to perceptions for good.
“Buddha-Sons, to delight sentient beings, Buddha-Tathāgatas appear in worlds; to make sentient beings admire and think of Them, They demonstrate entering nirvāṇa. In truth, a Tathāgata neither leaves the world nor enters nirvāṇa. Why? Because a Tathāgata always abides in the pure dharma realm, although He demonstrates entering nirvāṇa according to sentient beings’ minds.
“Buddha-Sons, the sun rises, and illuminates everywhere in the world. Its reflection, neither coming nor going, appears everywhere in pure water contained in all vessels, except broken vessels. Buddha-Sons, what is your opinion? Is it the sun’s fault that its reflection fails to appear in such vessels?”
“No, it is not the sun’s fault. Those vessels are broken.”
“Buddha-Sons, likewise a Tathāgata, a wisdom sun, neither coming nor going, appears everywhere in the dharma realm. He appears in all sentient beings’ clean mind-vessels. A clean mind-vessel always sees Him; a tainted or broken mind-vessel does not see Him. Buddha-Sons, if there are sentient beings that should be delivered through [seeing His entering] nirvāṇa, a Tathāgata demonstrates [His entering] nirvāṇa for them. In truth, a Tathāgata has neither birth nor death, nor parinirvāṇa.
“Buddha-Sons, fire does its work in the entire world. If fire in one place is extinguished—what is your opinion?—does it mean that fire everywhere in the entire world is extinguished?”
“No.”
“Buddha-Sons, likewise a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, does Buddha work in all worlds. If he has completed His work in one world and demonstrates entering nirvāṇa, does it mean that Buddha-Tathāgatas in all worlds enter nirvāṇa? Buddha-Sons, in this way a Bodhisattva-Mahāsattva should know the great parinirvāṇa of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha.
“Buddha-Sons, a magician skilled in conjuration uses his magic power to conjure bodies in cities and villages in all worlds in a Three-Thousand Large Thousandfold World, and to sustain them for kalpas. However, in places where he has ended his show, he discards his conjured bodies. Buddha-Sons, what is your opinion? If that great magician discards his body conjured in one place, does it mean that he discards all such bodies conjured in all places?”
“No.”
“Buddha-Sons, likewise a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, who has immeasurable wisdom and skillful means, and knows various magic tricks, manifests bodies everywhere in the entire dharma realm, and enables them to abide throughout the future. He may finish his work in one place and demonstrate entering nirvāṇa according to sentient beings’ minds. Can you say that His demonstration of entering nirvāṇa in one place means His entering nirvāṇa everywhere? Buddha-Sons, in this way a Bodhisattva-Mahāsattva should know the great parinirvāṇa of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha.
“Moreover, Buddha-Sons, when a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, demonstrates entering nirvāṇa, He enters the Motionless Samādhi. After he has entered this samādhi, every one of His bodies emits countless hundreds of thousands of koṭis of nayutas of huge beams of light. In every beam of light appear an asaṁkhyeya lotus flowers. Every lotus flower has an ineffable number of stamens made of wonderful treasures. Standing on every stamen is a lion throne. On every throne is a Tathāgata sitting cross-legged. The number of Buddhas equals that of sentient beings. Every Buddha is adorned with superb virtuous works that arise from the power of His original vows. If sentient beings with mature roots of goodness see a Buddha’s body, they will accept His teachings. Every Buddha body abides throughout the future and delivers all sentient beings at the right times. Buddha-Sons, a Tathāgata’s body has no location and is neither real nor unreal. Through the power of His original vows, it appears to sentient beings ready to be delivered. In this way a Bodhisattva-Mahāsattva should know the great parinirvāṇa of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha.
“Buddha-Sons, a Tathāgata abides in the immeasurable, hindrance-free, and ultimate dharma realm, the domain of space, true suchness, dharma nature, and true reality, and has neither birth nor death, but He may appear to sentient beings at any time. Sustained by His original vows, He never rests and never abandons any sentient beings, any worlds, or any dharmas.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
The sun illuminates the dharma realm,
But its reflection does not appear in broken vessels without water.
Likewise sentient beings without faith
See a supreme wisdom sun enter parinirvāṇa [as its extinction].
Fire does its work in the entire world,
But sometimes it may be extinguished in a city.
A supreme one among men does Buddha work throughout the dharma realm,
But He demonstrates entering parinirvāṇa in a place where His work is finished.
A magician conjures bodies in all worlds,
But ends his show in a particular place.
Likewise a Buddha enters parinirvāṇa after His work is finished in one world,
But He is seen in other worlds.
A Buddha has a samādhi called Motionless.
After delivering sentient beings, He enters this samādhi.
In one thought, His body emits countless beams of light.
In every beam of light appear countless lotus flowers, and seated upon every flower is a Buddha.
These countless Buddha bodies pervade the dharma realm,
And can be seen by fortunate sentient beings.
Every one of these countless bodies
Has a lifespan and excellent adornments.
As dharmas have no birth, a Buddha appears.
As dharmas have no death, a Buddha enters parinirvāṇa.
The whole meaning is complete and unequaled,
Beyond words and analogies.
“Buddha-Sons, what should a Bodhisattva-Mahāsattva know about one’s roots of goodness planted by seeing, hearing, or staying close to a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha?
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that one’s roots of goodness planted by seeing, hearing, or staying close to a Tathāgata are true because they enable one to develop endless bodhi wisdom, remove all hindrances and difficulties, definitely bring the ultimate liberation, and fulfill all wishes; because they enable one not to end saṁskṛta actions, but to follow the wisdom-knowledge [jñāna] of that which is asaṁskṛta, develop Buddha wisdom throughout the future, complete all kinds of excellent actions, and arrive on the ground of effortless wisdom-knowledge.
“Buddha-Sons, suppose someone swallows a little vajra [adamantine substance]. It cannot be digested, and must pass through his body to exit. Why? Vajra does not stay in a physical body filled with impurities. Likewise the few roots of goodness planted under a Tathāgata must pass through a body filled with afflictions that drive saṁskṛta actions, in order to arrive at the ultimate place of the wisdom-knowledge of that which is asaṁskṛta. Why? Because roots of goodness, however few, do not coexist with afflictions and saṁskṛta actions driven by afflictions.
“Buddha-Sons, suppose dried grass is piled high like Mount Sumeru. If a fire as small as a mustard seed is thrown into this pile, it will be burnt away. Why? Because it is the nature of fire to burn. Likewise a few roots of goodness planted under a Tathāgata definitely can burn away all afflictions so that one will ultimately enter the nirvāṇa without remnant.[7] Why? Because it is the nature of roots of goodness, however few, to reach the ultimate goal.
“Buddha-Sons, in the snow mountain is a medicinal tree called good sight. Whoever sees it gains a pure sense of sight; whoever hears about it gains a pure sense of hearing; whoever smells it gains a pure sense of smell; whoever tastes it gains a pure sense of taste; whoever touches it gains a pure sense of touch; whoever takes some of its soil can cure his illnesses. Buddha-Sons, likewise a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, who is a supreme medicine king, can do anything to benefit sentient beings. Whoever sees His physical body gains pure eyes; whoever hears His name gains pure ears; whoever smells the fragrance of His precepts gains a pure nose; whoever tastes the flavor of His Dharma gains a pure tongue, which becomes broad and long, and speaks all languages; whoever touches His radiance gains a pure body and will ultimate realize the unsurpassed dharma body;[8] whoever thinks of Him attains the Samādhi of Thinking of Buddhas. Whoever makes offerings to the ground walked by a Tathāgata or to His memorial pagodas [stūpa] acquires roots of goodness, ends the trouble of his afflictions, and experiences the joy experienced by sages and holies.
“Buddha-Sons, I now tell you this. If sentient beings see or hear a Buddha, though they do not elicit faith or delight because they are fettered by karma-hindrances, they still plant their roots of goodness without fail and will ultimately enter nirvāṇa. Buddha-Sons, in this way a Bodhisattva-Mahāsattva should know that one’s roots of goodness planted by seeing, hearing, or staying close to a Tathāgata are free from all evil dharmas and imbued with good dharmas.
“Buddha-Sons, a Tathāgata uses analogies to explain various things, but no analogy can explain this Dharma Door. Why? Because it is inconceivable to the way of one’s intellect. Buddhas and Bodhisattvas, according to sentient beings’ minds, delight them with analogies, which are not definitive explanations.
“Buddha-Sons, this Dharma Door is called a Tathāgata’s secret place;[9] it is called unknowable to the world; it is called entering the Tathāgata seal; it is called opening the door of great wisdom-knowledge; it is called revealing the Tathāgata character-type; it is called bringing all Bodhisattvas to achievement; it is called indestructible in the world; it is called always in accord with a Tathāgata’s state; it is called able to purify the realm of all sentient beings; it is called the inconceivable ultimate dharma that reveals a Tathāgata’s root nature. Buddha-Sons, a Tathāgata does not expound this Dharma Door to all sentient beings, but only to Bodhisattvas, who ride the Mahāyāna, the inconceivable vehicle. This Dharma Door does not fall into the hands of all sentient beings, but only into those of Bodhisattva-Mahāsattvas.
“Buddha-Sons, a Wheel-Turning King owns seven treasures,[10] which prove that he is a Wheel-Turning King. These treasures will fall only into the hands of his crown prince, who, born from the queen, bears distinctive features to become a Wheel-Turning King. If the Wheel-Turning King did not have his crown prince with such virtues, then within seven days of his death his treasures would vanish. Buddha-Sons, likewise this precious sūtra falls only into the hands of a Dharma King’s true sons, who have been born into the Tathāgata family and planted roots of goodness to acquire a Tathāgata’s appearance. Buddha-Sons, without these true Buddha-sons, this Dharma Door will soon vanish. Why? Because no rider of the Two Vehicles hears this sūtra, much less accepts, upholds, reads and recites, copies, or expounds it. Only Bodhisattva-Mahāsattvas can do these things. Therefore, when a Bodhisattva-Mahāsattva hears this Dharma Door, he should feel great joy and accept it with the highest esteem and reverence. Why? Because a Bodhisattva-Mahāsattva who believes and delights in this sūtra will soon attain anuttara-samyak-saṁbodhi.
“Buddha-Sons, suppose for countless hundreds of thousands of koṭis of nayutas of kalpas, a Bodhisattva practices the six pāramitās and trains to complete various bodhi elements. If he has not heard this Dharma Door of immeasurable, inconceivable hindrance-free wisdom or, after hearing it, he does not believe, understand, follow, or enter it, he is not called a true Bodhisattva because he cannot be born into the Tathāgata family. Suppose someone comes to hear this Dharma Door and, after hearing it, he believes, understands, follows, and enters it. Know that this person is born into the Tathāgata family, in accord with a Tathāgata’s state, and equipped with Bodhisattva dharmas, and that he abides in the sphere of all wisdom-knowledge, turns away from all worldly dharmas, supports a Tathāgata’s actions, understands the nature of all Bodhisattva dharmas, has no doubts about a Buddha’s command [of dharmas], abides on the teacher-free ground, and goes deep into a Tathāgata’s hindrance-free state.
“Buddha-Sons, a Bodhisattva-Mahāsattva who has heard this Dharma Door can use the wisdom-knowledge of equality [of dharmas] to know countless dharmas; can use his upright mind to make no differentiations [of dharmas]; can use his excellent aspirations to see Buddhas at once; can use the power of his will to enter the domain of impartial space; can use his commanding thought to travel throughout the boundless dharma realm; can use the power of his wisdom to do all virtuous works; can use his innate wisdom-knowledge [svayambhū-jñāna] to turn away from all impurities in the world; can use the bodhi mind to enter webs of worlds in the ten directions; can use the power of his vast observation powers to know that past, present, and future Buddhas have the same nature; can use his wisdom-knowledge to transfer his roots of goodness to entering such dharmas without entering them; can use one dharma to observe all dharmas without attachment to even one dharma. Buddha-Sons, a Bodhisattva-Mahāsattva who has accomplished such virtuous works acquires, with little effort, the teacher-free innate wisdom-knowledge.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
The merit acquired by seeing, hearing, or making offerings to Tathāgatas
Is immeasurable.
As saṁskṛta dharmas are endless,
One must eradicate one’s afflictions to end one’s suffering.
Someone swallows a little vajra, but
It can never be digested and must exit his body.
The merit acquired by making offerings to Buddhas
Enables one to eradicate one’s afflictions and acquire vajra wisdom-knowledge.
Although a pile of dried grass is as tall as Mount Sumeru,
A fire as tiny as a mustard seed will burn it away.
The little merit acquired by making offerings to Buddhas
Definitely will enable one to eradicate one’s afflictions and attain nirvāṇa.
In the snow mountain is a medicinal tree called good sight.
Those who see, hear about, smell, or touch it have their illnesses cured.
Those who see a Buddha or hear His teachings
Acquire excellent merit and Buddha wisdom.
Then, through the Buddha’s spiritual power, as the way things naturally are, a million koṭi nayuta ineffable worlds in each of the ten directions moved in six different ways: lifting in the east, sinking in the west; lifting in the west, sinking in the east; lifting in the south, sinking in the north; lifting in the north, sinking in the south; lifting at the edges, sinking in the middle; lifting in the middle, sinking at the edges. These movements displayed eighteen characteristics: moving, everywhere moving, everywhere equally moving; rising, everywhere rising, everywhere equally rising; lifting, everywhere lifting, everywhere equally lifting; quaking, everywhere quaking, everywhere equally quaking; roaring, everywhere roaring, everywhere equally roaring; knocking, everywhere knocking, everywhere equally knocking.
The sky rained down, like clouds, all kinds of adornments, such as flowers, canopies, banners, cylindrical banners, fragrances, chaplets, solid perfumes, radiant jewels, and other things, that surpassed their celestial counterparts. It formed clouds, such as clouds of Bodhisattvas’ praises, clouds of ineffable Bodhisattvas in different bodies, clouds that displayed attainment of true enlightenment, clouds that purified inconceivable worlds, and clouds of Tathāgatas’ speech sounds, pervading the boundless dharma realm. The Tathāgata’s spiritual power was displayed in this way on the four continents [of this world] to delight Bodhisattvas, and the same transpired throughout all worlds in the ten directions.
Meanwhile, from everywhere beyond worlds as numerous as the dust particles in eight million koṭi nayuta ineffable Buddha Lands, Tathāgatas as numerous as the dust particles in eight million koṭi nayuta ineffable Buddha Lands, who were all called Samantabhadra, appeared before Samantabhadra Bodhisattva and said, “Very good, Buddha-Son! Through the Buddha’s awesome power, in accord with dharma nature, you have expounded this inconceivable dharma of a Tathāgata’s appearance. Buddha-Son, we Buddhas with the same name, who are as numerous as the dust particles in eight million koṭi nayuta ineffable Buddha Lands, also expound this dharma. Whatever we expound, the same do all Buddhas in worlds in the ten directions. Buddha-Son, in this assembly, Bodhisattva-Mahāsattvas as numerous as the dust particles in 100,000 Buddha Lands have acquired all transcendental powers and samādhis of a Bodhisattva. We bestow upon them the prophecy of attaining anuttara-samyak-saṁbodhi in their next life. Moreover, sentient beings as numerous as the dust particles in a Buddha Land have activated the anuttara-samyak-saṁbodhi mind. We bestow upon them the prophecy that, after kalpas as numerous as the dust particles in an ineffable number of Buddha Lands, they will become Buddhas and assume the same name, Superb Buddha State. To enable future Bodhisattvas to hear this dharma, we jointly protect and preserve it.
“As we deliver sentient beings on the four continents of this world, so too we deliver sentient beings in countless hundreds of thousands of koṭis of nayutas of worlds in the ten directions, and even in all worlds in the ineffably ineffable dharma realm and the domain of space. [We do so] through the awesome spiritual power of Buddhas [in worlds] in the ten directions, the power of Vairocana Buddha’s original vows, and the power of [sentient beings’] roots of goodness. [We do so] because it is the way things naturally are; because Tathāgatas elicit wisdom-knowledge without eliciting thoughts; because Tathāgatas respond to different conditions without fail; because Tathāgatas enlighten Bodhisattvas at the right times; because Tathāgatas’ past works are never lost; because Tathāgatas enable Bodhisattvas to take Samantabhadra Bodhisattva’s great actions; because Tathāgatas display mastery of all wisdom-knowledge.”
Moreover, from beyond worlds in each of the ten directions, which are as numerous as the dust particles in a million koṭi nayuta ineffable Buddha Lands, Bodhisattvas as numerous as the dust particles in a million koṭi nayuta ineffable Buddha Lands came to visit this world. They filled all dharma realms in the ten directions, displayed their great magnificence, emitted webs of vast radiance, shook all worlds in the ten directions, destroyed all māra palaces, ended the suffering on all evil life-paths, revealed the awe-inspiring virtues of all Tathāgatas, hymned praises of Tathāgatas’ countless virtuous works, showered down all kinds of [Dharma] rains, manifested countless different bodies, and received the Dharma of innumerable Buddhas.
Through the Buddha’s spiritual power, they said, “Very good, Buddha-Son! Only you can expound this indestructible dharma of a Tathāgata’s appearance. Buddha-Son, all of us are called Samantabhadra. We came here from the world called Universal Radiance, where Universal Banner Command Tathāgata resides. This dharma is expounded everywhere in that world. Its words, meanings, explanations, and definitiveness are the same as those given here, neither more nor less. Through the Buddha’s spiritual power, because we have received this dharma, we came here to testify for you. As we came here to do so, we do the same in all four-continent worlds in the ten directions throughout the dharma realm and the domain of space.”
Then Samantabhadra Bodhisattva, through the Buddha’s spiritual power, observed all Bodhisattvas in the assembly. He spoke in verse to restate the awesome virtue of a Tathāgata’s appearance, and to restate that a Tathāgata’s true Dharma is indestructible; countless roots of goodness are never futile; a Buddha’s appearance in the world always brings all superb benefits; a Buddha excels in observing sentient beings’ minds, expounding the Dharma according to their needs at the right times, and bringing forth Bodhisattvas’ immeasurable dharma illumination; Buddhas are adorned with command of miraculous manifestations; all Tathāgatas have the same one [dharma] body born from Their original great actions.
All Tathāgatas’ works
Are beyond worldly analogies.
To enlighten sentient beings,
I use non-analogies as analogies to reveal them.
This subtle and profound dharma
Is hard to hear in a billion kalpas.
Only those who make energetic progress in acquiring wisdom
Can come to hear its abstruse secret meanings.
Those who rejoice after hearing this dharma
Have made offerings to innumerable Buddhas.
Buddhas accept and support them;
Gods and humans praise them and make offerings to them.
This dharma is the foremost wealth, which surpasses all riches in the world.
It can rescue and deliver all sentient beings.
It can lead to the pure path.
All of you should retain it and never abandon self-restraint.
1. See Thirty-seven Elements of Bodhi in the glossary. (Return to text)
2. See the phrases “still learning” and “nothing more to learn” defined in the glossary’s “voice-hearer fruits.” (Return to text)
3. The word middle does not mean a midpoint or a compromise between opposites, nor is it their union. The Middle Way means that dharmas are empty, above the plane of polar opposites, which are illusory appearances through illusory causes and conditions, all under false names. Emptiness is also a false name. Although the Buddha often likens emptiness to the open sky, one should not take emptiness as nothingness or as a metaphysical base for saṁskṛta dharmas (Rulu 2012a, 25). (Return to text)
4. As a Wheel-Turning King wields his wheel of power, a Buddha’s body, voice, and mind are likened to three wheels: (1) the body wheel, which displays transcendental powers to induce belief; (2) the voice wheel, which pronounces teachings to induce faith; (3) the mind wheel, which measures sentient beings’ capacities in order to give them teachings suitable for their levels. (Return to text)
5. Three times Śākyamuni Buddha turns the Dharma wheel of the Four Noble Truths. The first turning is for indication; the second turning is for persuasion; the third turning is for confirmation. See “three turnings of the Dharma wheel in the twelve appearances” in the glossary. (Return to text)
6. Realizing nirvāṇa is realizing the emptiness of all dharmas. Entering nirvāṇa means entering parinirvāṇa. See “parinirvāṇa” in the glossary. (Return to text)
7. See “nirvāṇa without remnant” defined in the glossary’s “nirvāṇa.” (Return to text)
8. See “dharma body” defined in “three bodies of a Buddha” in the glossary. (Return to text)
9. In this paragraph, the Dharma Door is called a Tathāgata’s secret place, but the following paragraph refers to the Dharma Door as a sūtra. Text 278, fascicle 36, also refers to the Dharma Door as a sūtra, titled Secret Dharma Store of All Buddhas (T09n0278, 0629c22). (Return to text)
10. The seven treasures of a Wheel-Turning King are described in the Sūtra of Maitreya Bodhisattva’s Attainment of Buddhahood. They are (1) the gold wheel, (2) the white elephant, (3) the blue horse, (4) the divine jewel, (5) exquisite maidens, (6) the treasure minister, and (7) the military minister (Rulu 2012a, 82). (Return to text)