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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 voice of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha?
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that a Tathāgata’s voice is pervasive, encompassing countless tones; a Tathāgata’s voice delights its hearers according their preferences because it clearly expounds the Dharma; a Tathāgata’s voice delights its hearers according to the levels of their faith and understanding because it cools their minds; a Tathāgata’s voice gives timely teachings that are heard by those ready to hear them; a Tathāgata’s voice has neither birth nor death because it is like an echo; a Tathāgata’s voice has no master because it arises from His past good karmas; a Tathāgata’s voice is profound because it is beyond measure; a Tathāgata’s voice is never twisted because it arises from the dharma realm; a Tathāgata’s voice is ceaseless because it enters everywhere in the dharma realm; a Tathāgata’s voice never changes because it conveys the ultimate truth.
“Buddha-Sons, a Bodhisattva-Mahāsattva should know that a Tathāgata’s voice is neither measurable nor immeasurable, has neither a master nor no master, and neither expresses nor does not express anything. Why?
“First, Buddha-Sons, when a world is in the process of destruction, without a master or a maker, four sounds naturally arise. What are these four? The first sound says, ‘All of you [sentient beings] should know that the peace and joy of the first dhyāna are free from desire and evil, surpassing those of the desire realm.’ After hearing these words, sentient beings naturally attain the first dhyāna, abandon their desire-realm bodies, and are reborn as gods in a Brahma heaven.[1] The second sound says, ‘All of you should know that the peace and joy of the second dhyāna are free from perception and observation, surpassing those of a Brahma heaven. After hearing these words, sentient beings naturally attain the second dhyāna, abandon their Brahma bodies, and are reborn in Pure Radiance [ābhāsvara] Heaven. The third sound says, ‘All of you should know that the peace and joy of the third dhyāna are free from faults, surpassing those of Pure Radiance Heaven.’ After hearing these words, sentient beings naturally attain the third dhyāna, abandon their bodies with pure radiance, and are reborn in Pervasive Splendor [śubhakṛtsna] Heaven. The fourth sound says, ‘All of you should know that the quietness of the fourth dhyāna surpasses that of Pervasive Splendor Heaven.’ After hearing this, sentient beings naturally attain the fourth dhyāna, abandon their bodies with pervasive splendor, and are reborn in Massive Fruition [bṛhatphala] Heaven. Buddha-Sons, these four sounds have neither a master nor a maker, but are produced by the power of sentient beings’ good karmas.
“Buddha-Sons, it is similar for a Tathāgata’s voice. It has neither a master nor a maker, it neither enters nor exists anywhere, nor does it differentiate [its hearers]. However, through the power of a Tathāgata’s virtuous works, four pervasive sounds arise. What are these four? The first sound says, ‘All of you should know that all sentient beings as processes [through causes and conditions] undergo suffering, such as the suffering of hell dwellers, the suffering of animals, the suffering of hungry ghosts, the suffering of lacking merits, the suffering of fixation on having a self and its belongings, and the suffering of doing evil. Those who wish to be reborn as gods or humans should plant roots of goodness in order to be reborn in heaven or the human world, away from difficult places.[2] After hearing these words, sentient beings discard their inverted views,[3] train in good actions, leave difficult places, and are reborn as gods or humans. The second sound says, ‘All of you should know that all processes experience burning pains, like hot iron pellets. While processes are impermanent and always deteriorate to an end, nirvāṇa is quiet, peaceful, and joyful, free from burning pains and blazing suffering, beyond causes and conditions.’ After hearing these words, sentient beings diligently train in good dharmas and acquire the endurance in hearing the sounds.[4] The third sound says, ‘All of you should know that riders of the Voice-Hearer Vehicle follow others’ words because their wisdom is low. There is a higher vehicle called the Pratyekabuddha Vehicle, whose riders realize the truth without a teacher. You should learn to ride it.’ After hearing these words, those who prefer a higher path abandon the path of voice-hearers and ride the Pratyekabuddha Vehicle. The fourth sound says, ‘All of you should know that a vehicle higher than the first two vehicles is the Mahāyāna. Its riders are Bodhisattvas, who practice the six pāramitās, ceaselessly take Bodhisattva actions, never abandon the bodhi mind, and tirelessly undergo countless births and deaths. Higher than the Two Vehicles, this vehicle is called the Mahāyāna, the foremost vehicle, the excellent vehicle, the supreme vehicle, the superior vehicle, the unexcelled vehicle, and the vehicle that benefits all sentient beings.’ After hearing these words, sentient beings activate the bodhi mind if they have great faith and understanding, vigorous and keen faculties, roots of goodness planted in their past lives, higher aspirations, the longing to attain Buddhahood, and the support of Tathāgatas’ spiritual power. Buddha-Sons, this is the first characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Second, Buddha-Sons, an echo arises from a sound in a valley. It has neither shape nor form, cannot be seen, and never differentiates [its hearers]. Yet it follows speech sounds. It is similar for a Tathāgata’s voice. It has neither shape nor form, cannot be seen, and has neither a location nor no location. Yet it arises according to sentient beings’ wishes and understandings. Its nature is the ultimate [i.e., emptiness], without words or expressions, and cannot be described. Buddha-Sons, this is the second characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Third, Buddha-Sons, gods have a great Dharma drum called the awakener. When gods act without self-restraint, it makes sounds in the sky, telling them, ‘All of you should know that all pleasures are impermanent, unreal, and inverted, perishing in a short while. Yet they swindle fools into becoming attached to them. You should never abandon self-restraint. If you abandon it, you will be reborn to go down an evil life-path. Then your remorse will come too late.’ When self-indulgent gods hear these words, out of anxiety and fear they relinquish the pleasures in their celestial palaces, and go to their god-king, asking for ways to seek bodhi. Buddha-Sons, that celestial drum’s sounds have neither a master nor a maker, they neither arise nor perish, but they can benefit innumerable sentient beings. It is similar for a Tathāgata’s voice. To awaken sentient beings without self-restraint, He voices immeasurable, wondrous Dharma sounds, such as the sound of no attachment, the sound of exercising self-restraint, the sound of impermanence [of dharmas], the sound of suffering, the sound of no self, the sound of impurity, the sound of eradication [of afflictions], the sound of nirvāṇa, the sound of immeasurable innate wisdom-knowledge [svayambhū-jñāna], the sound of indestructible Bodhisattva actions, and the sound that arises from the ground of a Tathāgata’s effortless wisdom-knowledge and reaches everywhere. He voices such sounds that pervade the dharma realm to awaken sentient beings. After hearing these sounds, innumerable sentient beings feel joy and diligently train in good dharmas, each seeking liberation through his chosen vehicle, whether the Voice-Hearer Vehicle, the Pratyekabuddha Vehicle, or the unsurpassed Bodhisattva Vehicle, the Mahāyāna. Yet a Tathāgata’s voice abides in no location and contains no words. Buddha-Sons, this is the third characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Fourth, Buddha-Sons, the god-king Maheśvara has a beautiful attendant called Benevolent Mouth. When her mouth emits a sound, it accords with 100,000 kinds of music, each producing 100,000 different tones. Buddha-Sons, as Benevolent Mouth can emit from her mouth a sound that produces countless tones, so too can a Tathāgata. Each of His sounds produces countless tones that reach all sentient beings according to their various preferences, enabling them to understand [His teachings]. Buddha-Sons, this is the fourth characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Fifth, Buddha-Sons, the god-king Great Brahmā resides in his Brahma palace and emits Brahma sounds, which are heard by all Brahma gods, but not others. All Brahma gods think, ‘The god-king Great Brahmā speaks to me alone.’ It is similar for a Tathāgata’s voice. The multitude in His bodhimaṇḍa hears His wondrous voice, but it does not go outside that multitude. Why not? Because those with immature capacities should not hear it. All hearers think, ‘The Tathāgata-Bhagavān speaks to me alone.’ Buddha-Sons, a Tathāgata’s voice neither arises nor abides, but it can accomplish all works. This is the fifth characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Sixth, Buddha-Sons, all waters have the same flavor, but can be differentiated according to their vessels. Yet water neither thinks nor differentiates [its vessels]. Likewise a Tathāgata’s speaking voice has only one flavor,[5] the flavor of liberation, but it has countless differences according to sentient beings’ different mind vessels. Yet His voice neither thinks nor differentiates [its hearers]. This is the sixth characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Seventh, Buddha-Sons, the dragon-king Anavatapta [heatless] forms enormous dense clouds and pours down rains throughout Jambudvīpa, enabling all grains and crops to grow, and filling rivers and lakes. This vast rainwater does not come from that dragon-king’s body or mind, but it can benefit sentient beings in various ways. Buddha-Sons, it is similar for a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha. He forms clouds of great compassion that cover worlds in the ten directions, and pours down everywhere Dharma rains of unsurpassed sweet dew, delighting all sentient beings, expanding their good works, and sustaining all vehicles [used by sentient beings]. Buddhas-Sons, a Tathāgata’s voice comes from neither inside nor outside, but it can benefit all sentient beings. This is seventh characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Eighth, Buddha-Sons, when the dragon-king Manasvin [intelligent] wants to pour down rains, he does not do it immediately. He first forms enormous clouds that cover the open sky for seven days, waiting for sentient beings to finish their work. Why? Because that great dragon-king has lovingkindness and compassion, and does not want to disturb or distress sentient beings. After seven days, he sprinkles light rains to wet and nurture the great earth. Buddha-Sons, it is similar for a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha. When He wants to pour down Dharma rains, He does not do it immediately. He first forms Dharma clouds to bring sentient beings to [spiritual] maturity, enabling them not to be astonished or terrified. After they have come to maturity, He pours down everywhere Dharma rains of sweet dew, expounding the profound and wondrous Dharma, enabling sentient beings gradually to satiate themselves with the unsurpassed Dharma flavor of a Tathāgata’s [sarvajña-jñāna] knowledge of all wisdom-knowledge. Buddha-Sons, this is the eighth characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Ninth, Buddha-Sons, in the ocean is a great-dragon king called Great Magnificence. When he pours down rains, he pours down 10, 100, 1,000, or even 100,000 kinds of magnificent rains. Buddha-Sons, the rainwater is the same, but that dragon-king uses his inconceivable power to make the rains magnificent, with 100,000 or even countless differences. It is similar for a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha. When He showers down the sweet dew of the Dharma, He voices 10, 100, 1,000, 10,000, or 84,000 tones to expound 84,000 actions, or even countless hundreds of thousands of koṭis of nayutas of tones to expound the Dharma, delighting the hearers. However, a Tathāgata’s voice never differentiates its hearers. Because Buddhas have achieved perfect purity in the profound dharma realm, They can voice various speech tones to delight sentient beings according to their capacities. Buddha-Sons, this is the ninth characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Tenth, Buddha-Sons, when the dragon-king Sāgara [ocean] wants to display a dragon-king’s commanding power to benefit and delight sentient beings, he forms a huge web of clouds that covers all places, from the four continents to the sixth desire heaven.[6] These clouds come in countless different colors, such as the radiant colors of Jambūnada gold,[7] aquamarine [vaiḍūrya], silver, crystal, musāragalva [conch shell or white coral], emerald, red pearl, superb treasures, immeasurable fragrances, taint-free garments, pure waters, and various adornments.
“After this web of clouds has spread everywhere, all clouds flash lightning in various colors. Jambūnada-gold-colored clouds flash aquamarine-colored lightning; aquamarine-colored clouds flash golden lightning; silver-colored clouds flash crystal-colored lightning; crystal-colored clouds flash silver-colored lightning; musāragalva-colored clouds flash emerald-colored lightning; emerald-colored clouds flash musāragalva-colored lightning; treasure-colored clouds flash red-pearl-colored lightning; red-pearl-colored clouds flash treasure-colored lightning; clouds in the colors of immeasurable fragrances flash lightning in the colors of taint-free garments; clouds in the colors of taint-free garments flash lightning in the colors of immeasurable fragrances; clouds in the colors of pure waters flash lightning in the colors of various adornments; clouds in the colors of various adornments flash lightning in the colors of pure waters; multicolored clouds flash one-colored lightning; one-colored clouds flash multicolored lightning.
“After flashing lightning, these clouds rumble various thunders to delight sentient beings according to their minds. These thunders sound like gods playing music, goddess-daughters singing, dragon-daughters singing, gandharva-daughters singing, kiṁnara-daughters singing, the great earth quaking, waves of ocean tides lapping, animal-kings roaring, songbirds chirping, or countless other sounds.
“After rumbling thunders, these clouds blow cool breezes to delight sentient beings’ hearts. Then they pour down various kinds of rains to benefit innumerable sentient beings, bringing them peace and joy. They pour down different rains in different places, from the sixth desire heaven to the earth. Into the immense ocean, they rain down clear and cool water called endless; in Paranirmita-vaśa-vartin Heaven [the sixth desire heaven], they rain down various kinds of music called beautiful, such as pipe and flute music; in Nirmāṇa-rati Heaven [the fifth desire heaven], they rain down huge gems called emitting vast radiance; in Tuṣita Heaven [the fourth desire heaven], they rain down great adornments called hanging chignons; in Yāma Heaven [the third desire heaven], they rain down huge beautiful flowers called various adornments; in Trayastriṁśa Heaven [the second desire heaven], they rain down wonderful fragrances called mind pleasing; in the first desire heaven, ruled by the four god-kings, they rain down precious celestial garments called coverings; in dragon-kings’ palaces, they rain down red pearls called gushing radiance; in asuras’ palaces, they rain down weapons called conquering enemies; in Uttarakuru [the northern continent], they rain down various flowers called blooming; in the other three continents, they pour down different rains befitting different places. Although different rains fall in different places, that dragon-king has an impartial mind and never differentiates between this and that. Because sentient beings’ roots of goodness differ, the rains differ.
“Buddha-Sons, it is similar for a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha. In order to use the true Dharma to teach and transform sentient beings, he forms clouds of bodies that pervade the dharma realm, and appears in different bodies according to sentient beings’ desires and preferences. For sentient beings, He forms the cloud of bodies that arrive through birth, the cloud of miraculously manifested bodies, the cloud of bodies sustained by spiritual power, the cloud of physical bodies, the cloud of bodies with excellent characteristics, the cloud of merit bodies, the cloud of wisdom bodies, the cloud of indestructible bodies, the cloud of fearless bodies, or the cloud of dharma-realm bodies.
“Buddha-Sons, a Tathāgata forms clouds of countless bodies that cover all worlds in the ten directions. According to sentient beings’ preferences, such clouds each flash various kinds of radiant lightning. For sentient beings, they flash radiant lightning called reaching everywhere, radiant lightning called boundless light, radiant lightning called entering a Buddha’s secret teachings, radiant lightning called reflected radiance, radiant lightning called pure luminosity, radiant lightning called entering endless dhāraṇī doors, radiant lightning called right mindfulness undistracted, radiant lightning called ultimately indestructible, radiant lightning called willingly entering life-paths, or radiant lightning called fulfilling all wishes to make all happy.
“Buddha-Sons, after flashing such countless kinds of radiant lightning, a Tathāgata, according to sentient beings’ preferences, rumbles thunders of countless samādhis, such as thunder of the samādhi of enlightenment wisdom-knowledge [jñāna], thunder of the samādhi of the radiant and taint-free ocean, thunder of the samādhi of command of all dharmas, thunder of the samādhi of vajra wheels, thunder of the samādhi of Mount Sumeru banners, thunder of the samādhi of the ocean seal, thunder of the samādhi of the sun lamp, thunder of the samādhi of the inexhaustible store, or thunder of the samādhi of the power of indestructible liberation.
“Buddha-Sons, after a Tathāgata’s clouds of bodies have rumbled thunders of countless different samādhis, before pouring down Dharma rains, these clouds display an auspicious sign to enlighten sentient beings: they display the wind wheel of a Tathāgata’s great wisdom-knowledge, [the wind wheel] called enabling all sentient beings to have inconceivable joy and comfort, which arises from His hindrance-free mind of great lovingkindness and compassion. After this sign is displayed, all Bodhisattvas’ and sentient beings’ bodies and minds cool down.
“Then a Tathāgata’s great cloud of dharma body,[8] great cloud of lovingkindness and compassion, and great inconceivable cloud pour down great Dharma rains, purifying all sentient beings’ bodies and minds. The great Dharma rain for Bodhisattvas who are seated in bodhimaṇḍas [and becoming Buddhas] is called the no-differentiation dharma realm. The great Dharma rain for Bodhisattvas in their final bodies [for attaining Buddhahood] is called Bodhisattvas who playfully handle a Tathāgata’s secret teachings. The great Dharma rain for Bodhisattvas who will attain Buddhahood in their next life is called pervasive pure radiance. The great Dharma rain for Bodhisattvas who have had sweet dew poured on their heads [by Buddhas] is called adorned with a Tathāgata’s adornments. The great Dharma rain for Bodhisattvas who have acquired endurance[9] is called precious flower of merit and wisdom blooming and enabling Bodhisattva actions with great compassion never to end. The great Dharma rain for Bodhisattvas training at [the stage of] transference of merit[10] is called entering the profound door of manifestations to take Bodhisattva actions without rest or weariness. The great Dharma rain for newly resolved Bodhisattvas is called eliciting a Tathāgata’s great lovingkindness and compassion to rescue and protect sentient beings. The great Dharma rain for sentient beings that seek the Pratyekabuddha Vehicle is called knowing deeply that realization of dependent arising of dharmas[11] is free from duality [such as perpetuity versus cessation] and leads to indestructible liberation. The great Dharma rain for sentient beings that seek the Voice-Hearer Vehicle is called using the sword of great wisdom to sever all afflictions. The great Dharma rain for those who expand their roots of goodness and those who are decisive or indecisive about their paths[12] is called going through various Dharma doors with great joy.
“Buddha-Sons, Buddha-Tathāgatas follow sentient beings’ minds to pour down such great Dharma rains, filling countless worlds. Buddha-Sons, a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, has an impartial mind and never begrudges giving teachings of the Dharma. Because sentient beings’ capacities differ, His Dharma rains display differences. This is the tenth characteristic of a Tathāgata’s voice. In this way a Bodhisattva-Mahāsattva should know His voice.
“Moreover, Buddha-Sons, a Tathāgata’s voice is immeasurable like ten things. What are these ten? His voice is immeasurable (1) like the open sky because it reaches everywhere; (2) like the dharma realm because it pervades everywhere; (3) like the realm of sentient beings because it delights their minds; (4) like karmas because it expounds karmic requitals; (5) like afflictions because it enables sentient beings to eradicate their afflictions; (6) like sentient beings’ speech because it makes them hear the Dharma according their understanding; (7) like sentient beings’ understanding because it delivers all sentient beings; (8) like the three time frames [past, present, and future] because it is limitless; (9) like wisdom because it differentiates all dharmas; (10) like a Buddha’s state because it enters a Buddha’s dharma realm. Buddha-Sons, the voice of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha, is immeasurable for asaṁkhyeya reasons. In this way a Bodhisattva-Mahāsattva should know His voice.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
When a Three-Thousand Large Thousandfold World is in the process of destruction,
Through the power of sentient beings’ good karmas, a sound arises, telling them that
The fourth dhyāna heaven [in the form realm] is quiet and free from suffering,
Advising them to leave the desire realm.
It is similar for a World-Honored One, who has the Ten Powers,
He voices wonderful tones that pervade the dharma realm,
Telling sentient beings that all processes are painful and impermanent,
Advising them to cross the ocean of birth and death for good.
A huge valley in a deep mountain
Responds to sounds with echoes.
Although an echo follows someone’s speech,
It never differentiates its hearers.
It is similar for a Buddha’s voice,
Which is heard by sentient beings with mature capacities,
Enabling them to be docile and joyful,
But has no thought that it can speak.
The celestial drum called the awakener
Rumbles Dharma sounds in the sky,
Admonishing god-sons without self-restraint,
Enabling them to discard their attachments.
It is similar for a Buddha’s Dharma drum.
It makes various wonderful sounds,
Awakening all sentient beings,
Enabling them to harvest bodhi fruit.
The god-king Maheśvara has a precious female attendant,
Whose mouth emits various kinds of music.
Each sound of music produces 100,000 tones, and
Each tone in turn produces 100,000 tones.
It is similar for a Sugata’s[13] voice.
His voice produces all tones,
Which differ according to sentient beings’ natures and desires,
Enabling the hearers to end their afflictions.
The god-king Brahmā emits a sound,
Which delights all Brahma gods
But does not go outside them.
Every Brahma god thinks that he alone hears it.
It is similar for a Buddha, a Dharma King,
Whose speaking voice fills the dharma realm.
It benefits only those in His assemblies, not those outside,
Because nonbelievers do not accept it.
Various kinds of water are of the same nature,
And even water with the eight virtues tastes the same.
Water tastes of different flavors
Because of its different places or vessels.
It is similar for the voice of one with all wisdom-knowledge.
Although dharma nature has only one flavor,
Sentient beings hear different teachings
Because of their different ways.
The great dragon-king Anavatapta
Pours down rains to water the earth of Jambudvīpa,
Enabling trees and grass to grow,
But the rainwater does not come from his body or mind.
It is similar for a Buddha’s wondrous voice.
It pours down Dharma rains to fill the dharma realm,
Enabling sentient beings to stop doing evil and to do good,
But His voice comes from neither inside nor outside.
The dragon-king Manasvin,
Before pouring down rains, forms clouds for seven days,
Waiting for sentient beings to finish their work.
Then he pours down rains to benefit them.
It is similar for a Buddha, who expounds the Dharma.
He transforms sentient beings, bringing them to [spiritual] maturity.
Then He expounds the profound Dharma,
Enabling the hearers not to be astonished or terrified.
The dragon-king Great Magnificence lives in the ocean.
He pours down 10, 100, 1,000,
Or even 100,000 kinds of magnificent rains.
Although the rainwater comes in only one flavor, the magnificent rains have differences.
It is similar for a Buddha, who has ultimate eloquence.
He expounds 10, 20, 100, 1,000,
Or even countless Dharma Doors,
But He never thinks about differentiating their users.
The unexcelled dragon-king Sāgara
Forms clouds that cover the four continents,
Pours down different rains in different places,
But never has any thought of differentiating them.
It is similar for a Buddha, a Dharma King.
He forms the cloud of great compassion that pervades everywhere in worlds in the ten directions,
Pours down different Dharma rains for those who take different actions,
But never differentiates them.
“Buddha-Sons, what should a Bodhisattva-Mahāsattvas know about the mind of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha?
“Buddha-Sons, a Tathāgata’s mind, intellect, and consciousness cannot be captured. You should come to know a Tathāgata’s mind through His immeasurable wisdom.
“First, all things rely on the open sky, but the open sky relies on nothing. Similarly, all worldly and supra-worldly wisdom-knowledge relies on a Tathāgata’s wisdom, but a Tathāgata’s wisdom relies on nothing. Buddha-Sons, this is the first characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Second, Buddha-Sons, the dharma realm sees the liberation of voice-hearers, Pratyekabuddhas, and Bodhisattvas, but the dharma realm neither increases nor decreases. It is similar for a Tathāgata’s wisdom. It produces various kinds of worldly and supra-worldly wisdom-knowledge, but a Tathāgata’s wisdom neither increases nor decreases. Buddha-Sons, this is the second characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Third, Buddha-Sons, the water in the immense ocean flows under the ground of the four continents and eighty koṭi islands. Those who dig down can get water. Yet the immense ocean never thinks, ‘I provide them with water.’ It is similar for the water in a Buddha’s ocean of wisdom. It flows into all sentient beings’ minds. If they observe their mental states and go through Dharma Doors, they will acquire radiant wisdom. Yet a Tathāgata’s ocean of wisdom is impartial and never thinks, ‘I give sentient beings wisdom.’ Because their mental activities are different, they acquire different kinds of wisdom. Buddha-Sons, this is the third characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Fourth, Buddha-Sons, the immense ocean has four precious gems. They have countless virtues and can produce all treasures in the ocean. If the immense ocean did not have these gems, it could not have even one treasure. What are these four? The first is called accumulating treasures; the second is called inexhaustible store; the third is called free from burning; the fourth is called full of splendors. Buddha-Sons, ordinary beings, dragons, and gods cannot see these four precious gems. Why not? Because the dragon-king Sāgara keeps them in a secret place in his palace.
“Buddha-Sons, it is similar for the ocean of great wisdom of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha. It has four precious gems of great wisdom. They have immeasurable merit and wisdom, hence can produce gems of wisdom for all sentient beings, voice-hearers, Pratyekabuddhas, those who are still learning [śaikṣa], those who have nothing more to learn [aśaikṣa],[14] and Bodhisattvas. What are these four? They are (1) the gem of great wisdom that is skillful and taint free; (2) the gem of great wisdom to differentiate saṁskṛta dharmas or asaṁskṛta dharmas; (3) the gem of great wisdom to expound countless dharmas without contradicting dharma nature; (4) the gem of great wisdom to transform sentient beings at the right times. If a Tathāgata’s ocean of great wisdom did not have these four precious gems, not even one sentient being could ride the Mahāyāna. However, sentient beings with a meager store of merits cannot see these four gems of great wisdom. Why not? Because they are kept in a Tathāgata’s secret store. Impartial, upright, pure, and superb, these four gems of wisdom can benefit all Bodhisattvas, enabling them to acquire radiant wisdom. Buddha-Sons, this is the fourth characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Fifth, Buddha-Sons, at the bottom of the immense ocean are four jewels with glowing radiance. They are extremely hot, and can absorb the water poured in from hundreds of rivers. Hence the immense ocean neither increases nor decreases. What are these four? The first is called solar store; the second is called removing water; the third is called light of flames; the fourth is called nothing left behind. Buddha-Sons, if the immense ocean did not have these four jewels, all places, from the four continents to Akaniṣṭha Heaven [top heaven in the form realm], would be submerged. Buddha-Sons, when the radiance of the solar-store jewel touches ocean water, ocean water becomes milk; when the radiance of the removing-water jewel touches milk, milk becomes cream; when the radiance of the light-of-flames jewel touches cream, cream becomes butter; when the radiance of the nothing-left-behind jewel touches butter, like blazing fire burning away everything, butter becomes ghee.
“Buddha-Sons, it is similar for a Tathāgata’s ocean of great wisdom. It has four jewels of great wisdom-knowledge. They have immeasurable virtue and radiance. Their light touches Bodhisattvas and enables them to acquire a Tathāgata’s great wisdom-knowledge. What are these four? The first is the jewel of great wisdom-knowledge of stopping all waves of intermittent goodness; the second is the jewel of great wisdom-knowledge of ending all love of dharmas;[15] the third is the jewel of great wisdom-knowledge of illuminating all with wisdom light; the fourth is the jewel of great wisdom-knowledge that equals a Tathāgata’s boundless and effortless wisdom-knowledge. Buddha-Sons, when Bodhisattvas train to complete all bodhi elements,[16] they stir up countless waves of intermittent goodness that cannot be stopped by gods, asuras, or humans in the entire world. Then a Tathāgata uses the radiance of the jewel of great wisdom-knowledge of stopping all waves of intermittent goodness to touch these Bodhisattvas, enabling them to discard the waves and focus their minds on only one object, abiding in samādhi. Then He uses the radiance of the jewel of great wisdom-knowledge of ending all love of dharmas to touch these Bodhisattvas, enabling them to discard their attachment to the experience of samādhi and acquire vast transcendent powers. Then He uses the radiance of the jewel of great wisdom-knowledge of illuminating all with wisdom light to touch these Bodhisattvas, enabling them to relinquish their vast transcendental powers and take radiant and effortful actions. Then He uses the radiance of the jewel of great wisdom-knowledge that equals a Tathāgata’s boundless and effortless wisdom-knowledge to touch these Bodhisattvas, enabling them to outgrow their radiant and effortful actions and arrive on the Tathāgata ground of equality, completely ending all effort, with nothing left behind. Buddha-Sons, unless touched by the radiance of a Tathāgata’s four jewels of great wisdom-knowledge, not even one Bodhisattva can arrive on the Tathāgata ground. Buddha-Sons, this is the fifth characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Sixth, Buddha-Sons, between the water wheel [below the earth] and Neither with Nor without Perception Heaven [the fourth heaven in the formless realm], a large thousandfold world, where all sentient beings reside in the desire realm, form realm, and formless realm, arises from and abides in the open sky. Why? Because the open sky pervades everywhere. Yet the open sky, which contains the Three Realms of Existence, makes no differentiations. Buddha-Sons, it is similar for a Tathāgata’s wisdom. Why? Because all wisdom-knowledge, whether of voice-hearers, Pratyekabuddhas, Bodhisattvas, saṁskṛta actions, or asaṁskṛta actions, arises from and abides in a Tathāgata’s wisdom. Why? Because a Tathāgata’s wisdom pervades everywhere. Although it contains immeasurable wisdom-knowledge, it makes no differentiations. Buddha-Sons, this is the sixth characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Seventh, Buddha-Sons, atop the Snow [himālaya] Mountain is a great medicinal tree called endless roots. Its roots arise from the water wheel 168,000 yojanas below the vajra ground [the earth]. When this medicinal tree grows its roots, it makes all trees in Jambudvīpa grow their roots. When it grows its stems, it makes all trees in Jambudvīpa grow their stems. Similarly, it grows its branches, leaves, flowers, and fruits. Its roots grow its stems; its stems grow its roots. Because its roots have no end, it is called endless roots. Buddha-Sons, this medicinal tree fosters growth everywhere, except two places, the abyss of hell and the midst of the water wheel. However, this tree never abandons them.
“Buddha-Sons, it is similar for the great medicinal tree of a Tathāgata’s wisdom. It uses wisdom and all good dharmas activated and accomplished in its past to cover the realm of all sentient beings. It uses, as its roots, the vast vow of compassion to end the suffering on all evil life-paths. It uses, as its stems, firm and unwavering skillful means that arise from all Tathāgatas’ true wisdom and character-type. It uses, as its branches, pāramitās and wisdom-knowledge that pervades the dharma realm. It uses, as its leaves, dhyāna, liberation, and great samādhis. It uses, as its flowers, dhāraṇī, eloquence, and bodhi elements. It uses, as its fruits, Buddhas’ ultimate and changeless liberation. Buddha-Sons, why is this great medicinal tree of a Tathāgata’s wisdom called endless roots? Because it never rests and it never stops guiding Bodhisattva actions. Bodhisattva actions are Tathāgata nature; Tathāgata nature is Bodhisattva actions. Hence this great medicinal tree of a Tathāgata’s wisdom is called endless roots.
“Buddha-Sons, when its roots grow, it enables all Bodhisattvas to grow their roots, i.e., to expand their great lovingkindness and compassion that never abandon sentient beings. When its stems grow, it enables all Bodhisattvas to grow their stems, i.e., to develop their firm, vigorous, and profound minds. When its branches grow, it enables all Bodhisattvas to grow their branches, i.e., to enhance their practice of all pāramitās. When its leaves grow, it enables all Bodhisattvas to grow their leaves, i.e., to acquire the virtues of a dhūta [ascetic], who observes his precepts with purity and has little desire but much contentment. When its flowers bloom, it enables all Bodhisattvas to open their flowers, i.e., to be equipped with roots of goodness, excellent [physical] marks, and adornments. When its fruits ripen, it enables all Bodhisattvas to harvest their fruits, i.e., to have endurance in realizing that dharmas have no birth and endurance in knowing that Buddhas have poured sweet dew on the crowns of their heads. Buddha-Sons, in only two places does this great medicinal tree of a Tathāgata’s wisdom fail to foster growth: (1) the huge and deep pit of attachment to asaṁskṛta dharmas, fallen into which are riders of the Two Vehicles; (2) the water of greed and tremendously wrong views, in which are drowned those who are not Dharma vessels and those with broken roots of goodness. However, this tree never abandons them. Buddha-Sons, a Tathāgata’s wisdom neither increases nor decreases because its roots abide well and keep growing without rest. Buddha-Sons, this is the seventh characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Eighth, Buddha-Sons, when the fire at end of the kalpa of a Three-Thousand Large Thousandfold Word ignites, it burns away all grass and woods. Even the Iron Mountain Range and the Great Iron Mountain Range are burnt away with nothing left behind. Buddha-Sons, if someone throws some dried grass into that fire, will it fail to burn?”
“No, it will burn.”
“Buddha-Sons, even if it were possible that the dried grass would fail to burn, it is impossible that a Tathāgata’s wisdom fails to know something, because it knows all past, present, and future sentient beings, all worlds, all kalpas, and all dharmas. There is nothing that it does not know. Why? Because a Tathāgata’s wisdom knows all things with equal clarity. Buddha-Sons, this is the eighth characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Ninth, Buddha-Sons, when the wind catastrophe begins to destroy a world, a huge wind called the disintegrator rises, and it can destroy a Three-Thousand Large Thousandfold World because it breaks all things, including the Iron Mountain Range, into dust particles. Another huge wind called the blocker arises, and it can confine the disintegrator wind to a given Three-Thousand Large Thousandfold World, blocking it from going to worlds in other directions. Buddha-Sons, without this blocker wind, all worlds in the ten directions would be destroyed. It is similar for a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha. He has a wind of great wisdom-knowledge called the terminator, and it can terminate all Bodhisattvas’ afflictions and habits. He has another wind of great wisdom-knowledge called the skillful supporter. It skillfully supports Bodhisattvas who have immature capacities, and prevents the terminator wind of great wisdom-knowledge from terminating all their afflictions and habits. Buddha-Sons, without a Tathāgata’s skillful-supporter wind of great wisdom knowledge, innumerable Bodhisattvas would fall onto the ground of voice-hearers and Pratyekabuddhas. Because of this wind, all Bodhisattvas are enabled to transcend the ground of the Two Vehicles, ultimately to assume the position of a Tathāgata. Buddha-Sons, this is the ninth characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Tenth, Buddha-Sons, a Tathāgata’s wisdom is everywhere. Why? Because all sentient beings have a Tathāgata’s wisdom. However, because of their deluded perceptions, inverted views, and attachments, they do not realize it. If they can discard their deluded perceptions, then their [sarvajña] overall wisdom-knowledge, innate wisdom-knowledge, and hindrance-free wisdom-knowledge will be revealed.
“Buddha-Sons, suppose there is an enormous file the size of a Three-Thousand Large Thousandfold World. It contains exhaustive records of all things about a Three-Thousand Large Thousandfold World, such as things about the Great Iron Mountain in a record the size of this mountain, things about the great earth in a record the size of the earth, things about a small thousandfold world in a record the size of that world, and things about a medium thousandfold world in a record the size of that world. This file contains records of all things about all places, whether the four continents, the immense ocean, Mount Sumeru, gods’ palaces on earth, celestial palaces in the desire realm, celestial palaces in the form realm, or celestial palaces in the formless realm, the record of every place being the size of the place. Although this enormous file is the size of a large thousandfold world, it abides in a tiny dust particle. As it is with one dust particle, so it is with all. Then someone with radiant wisdom and the pure god-eye sees that this file contained in a dust particle does not provide any benefit to sentient beings. He thinks, ‘I should use the power of my vigor to break that tiny dust particle and release this file, enabling it to benefit all sentient beings.’ Having had this thought, he breaks that dust particle and releases this great file, enabling all sentient beings to receive its benefits. As it is with one dust particle, so it is with all.
“Buddha-Sons, it is similar for a Tathāgata’s wisdom. It is immeasurable and hindrance free, and can benefit all sentient beings. It is fully contained in sentient beings’ bodies. However, the ordinary and the foolish have attachments and deluded perceptions, and neither know it nor are aware of it, so they cannot receive its benefits. Then a Tathāgata observes all sentient beings in the dharma realm with His hindrance-free pure wisdom-eye and speaks these words: ‘Amazing! Amazing! Why do these sentient beings, deluded and confused, not know and not see that they have a Tathāgata’s wisdom? I will teach them the holy path, enabling them to discard forever their attachments and deluded perceptions. Then they will be able to see within themselves vast Tathāgata wisdom, no different from a Buddha’s.’ Then He teaches sentient beings to train on the holy path, enabling them to discard their deluded perceptions. After discarding their deluded perceptions, they realize their immeasurable Tathāgata wisdom, benefit all others, and bring them peace and joy. Buddha-Sons, this is the tenth characteristic of a Tathāgata’s mind. In this way a Bodhisattva-Mahāsattva should know His mind.
“Buddha-Sons, a Bodhisattva-Mahāsattva, through such immeasurable, hindrance-free, inconceivable, and vast characteristics, can know the mind of a Tathāgata, also called an Arhat and a Samyak-Saṁbuddha.”
Then, to restate his meaning, Samantabhadra Bodhisattva spoke in verse:
To know a Buddha’s mind,
You should observe a Buddha’s wisdom.
It relies on nothing,
Just as the open sky relies on nothing.
Bodhisattvas’ applied wisdom-knowledge[17] and
Sentient beings’ various pleasures
Rely on Buddha wisdom,
But Buddha wisdom relies on nothing.
The dharma realm sees
The liberation of voice-hearers,
Pratyekabuddhas, and Buddhas,
But the dharma realm neither increases nor decreases.
It is similar for a Buddha’s wisdom.
It produces all wisdom-knowledge,
But it neither increases nor decreases,
And has neither birth nor death.
As water flows under the ground,
Those who seek water will get it.
Water has neither thinking nor ending,
But it is useful everywhere in the ten directions.
It is similar for a Buddha’s wisdom,
Which is fully contained in sentient beings’ minds.
Those who diligently train for bodhi
Will quickly acquire radiant wisdom.
A dragon-king has four gems
That can produce all treasures.
They are kept in a deep and secret place,
And cannot be seen by ordinary beings.
It is similar for a Buddha’s four kinds of wisdom-knowledge[18]
That produce all other kinds of wisdom-knowledge.
No one can see them,
Except great Bodhisattvas.
The ocean has four jewels
That can absorb all water,
Enabling the ocean not to overflow
Or to increase or decrease.
It is similar for a Tathāgata’s wisdom.
It can stop all waves [of intermittent goodness] and end all love of dharmas.
It is vast and boundless,
And can give birth to Buddhas and Bodhisattvas.
Between the water wheel and the top heaven in the formless realm,
The desire realm, the form realm, and the formless realm
Rely on the open sky,
But the open sky makes no differentiations.
The wisdom-knowledge of voice-hearers, Pratyekabuddhas,
And Bodhisattvas
Relies on a Buddha’s wisdom,
But a Buddha’s wisdom makes no differentiations.
The medicinal tree in the Snow Mountain
Is called endless roots.
It can make all trees
Grow their roots, stems, leaves, flowers, and fruits.
It is similar for a Buddha’s wisdom,
Which is born from the Tathāgata seed.
After it is revealed,
It produces Bodhisattva actions.
Suppose someone throws dried grass
Into the fire blazing at the end of a kalpa,
Which burns even the Vajra Mountain down to nothing.
How can the dried grass fail to burn?
Even if it were possible that the grass would fail to burn,
It is impossible that a Buddha fails to know something.
He knows all past, present, and future sentient beings,
In all kalpas and in all worlds.
At the end of a kalpa arises a wind called the disintegrator,
Which can destroy a Three-Thousand Large Thousandfold World.
If it were not blocked by another wind,
It could destroy countless worlds.
It is similar for a Tathāgata’s wind of great wisdom-knowledge
That terminates Bodhisattvas’ afflictions.
He has another wind that skillfully supports Bodhisattvas,
Enabling them ultimately to abide on the Tathāgata ground.
There is an enormous file
The size of a Three-Thousand Large Thousandfold World.
As it is contained in one dust particle,
So it is contained in all dust particles.
A wise man with the pure god-eye
Sees it clearly.
He breaks the dust particle and releases the file
To benefit all sentient beings.
It is similar for a Buddha’s wisdom,
Which pervades sentient beings’ minds.
Sentient beings, fettered by their deluded perceptions,
Neither know it nor are aware of it.
Out of great lovingkindness and compassion,
Buddhas enable sentient beings to end their deluded perceptions,
Reveal their Buddha wisdom,
And benefit all others.
1. See “eighteen heavens in the form realm” in the glossary. A similar description of the destruction of a world is given in the Sūtra of the Upāsaka Precepts fascicle 7 (Rulu 2012c, 249). (Return to text)
2. See “eight difficulties” in the glossary. (Return to text)
3. See “inversion” in the glossary. (Return to text)
4. “Endurance in hearing the sounds” is the first of the ten endurances contained in fascicle 44, chapter 29, “The Ten Endurances.” This term is also defined in the glossary’s Three Endurances in the Dharma. (Return to text)
5. See “one flavor” in the glossary. (Return to text)
6. See “six desire heavens” in the glossary. (Return to text)
7. Jambūnada gold is gold from the river that flows through the jambū (rose apple) grove. It is renowned for its supreme quality and red-golden color with a purple tinge. (Return to text)
8. See “dharma body” defined in “three bodies of a Buddha” in the glossary. (Return to text)
9. See fascicle 44, chapter 29, “The Ten Endurances.” (Return to text)
10. See “ten levels of transference of merit” on the Bodhisattva Way in the Sūtra of the Garland of a Bodhisattva’s Primary Karmas, fascicle 1 (Rulu 2013, 38). Also see “stages of the Bodhisattva Way” in the glossary. (Return to text)
11. See Twelve Links of Dependent Arising in the glossary. (Return to text)
12. See “three groups” in the glossary. (Return to text)
13. Sugata, Well-Gone One, is the fifth of a Buddha’s ten epithets. (Return to text)
14. See the phrases “still learning” and “nothing more to learn” defined in the glossary’s “voice-hearer fruits.” (Return to text)
15. “Love of dharmas” means attachment to good dharmas, such as the experience of samādhi. (Return to text)
16. See Thirty-seven Elements of Bodhi in the glossary. (Return to text)
17. See “applied wisdom-knowledge” defined in the glossary’s “two kinds of wisdom-knowledge.” (Return to text)
18. See the glossary's “four kinds of wisdom-knowledge” and the last four of “five kinds of wisdom-knowledge.” (Return to text)